HN 

I IS 








LA 



Copyright N?_ 



COPYRIGHT DEPOSIT. 



You Must Be Born Again 

Or 

Will the Mongrel Rule? 



Copyright by 

Oliver Wendell Huff 




. ^8 



PREFACE 



HE OBJECT of this book is instruction. 
It's plan is brevity. It's inspiration is 
the demand, needs, and necessities of 
humanity. Were the Author's ambition 
solely for literary glory, the present volume with 
its many imperfections would certainly never have 
been issued. Therefore, if the perusal of its pages 
shall bring the light of truth to the minds, or kindle 
th fires of ambition in the hearts of its readers, 
and help better the conditions of the race, it will 
have served its purpose, *nd the author will gladly 
withstand the adverse criticisms. 



MAY 27 1914 
©CI.A37423G 



INTRODUCTION 



T 



RUTH is the power that moves the world. 
Love is the force that lifts it upward. 
By the dynamic power of these two 
forces, the march of civilization has ever 
been, and will continue to be onward and upward. 
By the dynamic power of these two forces, man 
has passed from savagery to civilization; from 
ignorance to intelligence; from the darkness of 
superstition to the light of christian fellowship; 
from the simplicity of the primitive times to the 
complexity of the present age. We are living in an 
age of reason, an age of thought, an age of senti- 
ment, an age of reform and progress, when proba- 
bilities, possibilities, and responsibilities increase 
daily. Invention, science, thought, learning, have 
set the wheels of civilization flying at lightning 
speed. Christianity, the father of liberty; public 
schools the mother of learning, have so enlightened 
the mind and liberated the soul as to make the 
twentieth century the greatest battle-ground for 
human liberty the world has ever known. A battle 
not of arms, but of minds ; a battle in which white- 
winged Justice shall triumphantly contend for 
those principles that make right might. There 
never was a time in the history of the world when 
there was so much evil, jealousy, hatred and self- 
ishness, coupled with intelligence as at the present 
hour. Hence, the contending forces of good and 
evil are the strongest, the battle the fiercest, and 
its ultimatum of the greatest importance to all 



future ages. A thorough knowledge of the laws 
governing human life, hereditary, prenatal, hygie- 
nic, social, intellectual, and moral, lies at the foun- 
dation of all reform. A rapid evolution born of in- 
telligence and moral courage is the only thing that 
will prevent the accumulation of evil. Govern- 
ment in the past and present is an institution of 
necessity, based upon the rights and relation of 
men, but for a want of knowledge of human nature 
by the masses, laws do not recognize the peculiari- 
ties of the individual, take an intelligent conception 
of, or make due allowance for those impulses in 
human nature that actuate men to good and evil. 
Law and government have been directed to the 
controlling forces that were not understood. Those 
in authority have dealt largely with the effects of 
the shifting currents, without any thought of the 
source of these currents. Men have been judged 
by their actions without any intelligent considera- 
tion of the actuating forces. We want more wise 
direction of the forces in human life and less pro- 
hibition; more law in the individual and less on the 
statute books. We can never deal effectually and 
properly with any of the great problems such as 
capital and labor; social ethics; equal rights; edu- 
cation; religious liberty; or the unfortunate mani- 
festations, such as vice, intemperance, pauperism, 
insanity, and crime, until the masses have a more 
thorough knowledge of the impulses from which 
all these conditions spring. The difference of 
opinions, therefore, among individuals or classes 
are not the result of a contradiction of truths in- 
volved, but rather a difference in minds. We can 
never deal properly or rationally with individual 
life until we understand the laws of heredity that 
give to each individual his natural tendencies and 
possibilities. We can never deal effectually with 
the great question of intemperance until we under- 



stand the nature of appetite in the individual from 
which intemperance springs. We can never deal 
rationally with crime until we understand those 
propensities, the abuse of which produce crime. 
We can never deal justly with those two forces 
called capital and labor until we understand the 
relative value of musclejpower and mind power; 
of physical strength and mental genius. We can 
never have a proper system of education until the 
mind of each individual can be understood and the 
education directed to the systematic development 
of the individual. It is time that we apply the 
well-known laws of heredity, through which vege- 
table and animal life have been brought to their 
high standard to man, so that the inherent tenden- 
cies of the individual will be good rather than evil. 
It is time that we study the peculiarities of the in- 
dividual and in the home and in the school direct 
the education to bringing out these peculiarities, 
and directing them into proper channels so as to 
develop a strong symmetrical character instead of 
educating by a sterotyped rule that tends to de- 
stroy individuality, and reduce all to a common 
level. Progress in civilization comes by differen- 
ciation and development of individual peculiarities. 
It is time that we direct our attention to the de- 
velopment of the spirit of the living God within 
man, so that the constitutional consideration for 
each other will be the ruling power instead of con- 
tending over doctrines, isms, and dogmas that are 
born not of the spirit of love, but of the peculiari- 
ties of men. 

Can you imagine yourself to be neither white 
nor black, socially unsexed; you represent no 
nation, and no flag represents you, doomed to the 
life of a cur, mongrel, or hybrid, with the instincts 
of a brute in the form of a being? 

The writer in the succeeding pages does not 



pretend to offer a solution, but to awaken, if pos- 
sible, what thinking power you may have, in a 
subject that has more than a passing interest to all 
mankind, and to the distinct type of man belongs 
the spoils, and the thoroughbred race, the govern- 
ment. 

The following authorities have been quoted 
and referred to in this study, and there is no truth 
relating to this life so important as that which 
teaches the means of securing a sound mind in a 
sound body. What is polarity in the mineral ; posi- 
tive and negative in the animal life, becomes prin- 
ciples of good and evil in the higher manifestations 
of the soul. 

The Bible; Havelock Ellis; Rev. E. A. Rauch; 
Alfred P. Schultz; Jacob Boehme; Goethe; Will 
Hubbard Kernan; Harrv Kemp; Francis Schlatter; 
C. W. Malchow, M. D.; N. N. Riddell, Ph. D. 



THE PRIMITIVE STATE OF MAN. 

At first formed naked both in body and mind, 
man found himself, thrown as it were on a con- 
fused and savage land, an orphan abandoned by 
the unknown power that produced him. He saw 
no supernatural beings at hand to warn him of 
those wants which arise only from his senses, or 
to instruct him in those duties, which spring only 
from his wants. Like other animals without ex- 
perience of the past, without foresight of the 
future, he wandered in the depths of the forest, 
guided only and governed by the affections of his 
nature. By the pain of hunger, he was led to seek 
food and provide for his subsistence. By the in- 
clemency of the weather, he was urged to cover 
his body, and by the attraction of a powerful, he 
approached a fellow being, and thereby perpetua- 
ted his race. Since that time, all natural unions 
have been confirmed by Nature. 

a As a man thinketh in his heart, SO is he." 
Under the moral and dualistic idea, you have the 
planes of childhood; boyhood; manhood; and at 
death, the spiritual. To be born into consciousness 
of your possibilities and their development, is 
without a doubt now, and ever will be the object 
of a creation. There is a natural law of labor 
which operates as sure as the law oi gravity, and 
the people who will not work will fall to swift 
decay. The law is Work, and you will regenerate ; 
cease work, and you will degenerate. The law ap- 
plies to individuals; to communities; to nations; 
and to civilization. There is another natural law 
that drives humanity, — "Work or starve," — but 
work must not be automatic. The spirit of unrest 
today is due to work without light, which produces 
a hypnotic deadening influence on the mind. Con- 
genial employment constitutes the light. Labor 
without the love of labor is labor lost. When you 



change your natural inclinations, you lose your 
individuality; and whoever attempts to change his 
nature for social prestige, or to worship a God of 
false modesty, or to idolize the golden calf, have 
put their body in bondage and their soul in Hell. 
It is far better to follow your natural inclinations, 
and make a living from what appeals to your high- 
er impulses, though you die a pauper, than to live 
a mechanical life with a musical or artistic nature. 
A hobby that gratifies your personality, or by 
pleasing that part of you that IS you allows 
Nature to relax, placing yourself in a passive con- 
dition and receptive mood, which restores to mind 
and body what has been consumed by an artificial 
existence, and to destroy or retard natural develop- 
ment is to destroy all there is in life. An artificial 
amusement carried to excess leads to morbid de- 
sires, and to be born without a birth-gift, is to be 
denied the gift of God. CHILDREN BORN OF 
LOVE HAVE TALENTS THAT WHEN DE- 
VELOPED SEEM DIVINE. 

Talent is the medium between the soul of man 
and the Creator, and where intuition leads, instinct 
betrays, being closely allied, with the animal, and 
with decreasing intelligence, increasing instinct. 
Then to save that part of you that IS you, false 
teaching must fall before true friendship can be, 
and it is only the truth that can liberate you. To 
free oneself from bondage, or to attain your great- 
est achievement is possible only through the chan- 
nels of true love, which is the foundation of all 
truths. LOVE SEEKS TO GIVE, while passion 
seeks to destroy. 

We flee when not pursued, and for small obli- 
gations avoid meeting friends of old,- — and then a 
mental jail, our thoughts the bars, our conscience 
the judge and jury. The glances of those we meet 
are as keen as the scent that leads the hounds, and 

8 



yejt no man pursueth. To give a being a body, and 
not a soul, is like the rose without a bud. Often 
does a noble and gifted soul become an object for 
scorn and neglect because its peculiarity, and pre- 
ponderating excellence is unacknowledged by sur- 
rounding persons. The ass treads down the most 
beautiful flowers; Man the most faithful brother's 
heart. Hast thou ever felt thyself thoroughly 
alone, and to call no friend thine own, to know no 
heart upon which thou canst lean, to stand solitary 
in the midst of a whole nation. If so, thou knowest 
the pathos and sentiment cradled in the hearts of 
many. How the bitter makes older, and ripens 
understanding, and engraves the Runic character 
of its wisdom in our hearts. In natural talents 
developed, dwells the consolation of their childish 
imagination which are realized only in dreams to 
vanish when conscious, and to the dreamer belongs 
all ages and sleep gives them the consoling kiss. 
Tell me of a sea great enough to wash away the 
guilt of one who blights the soul? 

He who never with tears hath eaten his bread; 
who never hath passd the nights 5 dark hours weep- 
ing o~* pov* v ^~'s lonely bed. Knoweth ye not, ye 
heav<; ty piryers. (Goethe). Our sweetest songs are 
those that tell of saddest thoughts? Did Christ 
teach the truth while here on earth? If he did, 
then, according to our standard of civilization we 
must believe in constitutional consideration for his 
brother. Then you are your brother's keeper, and 
the w T ise man must submit to the law for the gov- 
ernment of a fool, and thus the beaten path of 
monotony is the ball and chain around the neck of 
individuality, which is a travesty on nature. 

The freedom of development is the inborn 
right according to the law of creation. NO ONE 
WITH A SOUL CAN COMMIT A CRIME. They 
must first put their soul in bondage by some form 



of dissipation, and when the physical asserts itself, 
they owe allegiance to no law, and if pre-natal 
conditions are fostered by vice, the birth is one of 
physical degeneracy and mental depravity, and for 
the pleasure of another the community assumes 
another charge, and a social system that sanctions 
it, endorses through the false god of modesty the 
right for diseased men to select the fairest daugh- 
ters of our country, and by law, man made, place 
in her arms the product of his dissipated, diseased, 
and debauched life. War is nothing compared to 
the girl who through neglect of parental advice 
and confiding parents has placed their child in a 
position where the grave offers the only relief. 
Such mockery turns virtue into vice, and vice fat- 
tens on deception, and the clause in contracts 
which reads: "For better or for worse, until death 
do us part/' makes man the legal fiction, and breeds 
CREATURES without PURPOSE. If we cannot 
tell the truth, and develop the faculties of reason, 
we cannot hope to rule for long by falsehood. 

Then to the fountain of faith, superstition, and 
force must we govern people incapable of self- 
government; then deception and falsehood have 
taken the place of character, which is destroyed 
by false love. Because the carnal mind is enmity 
against God, and it is not subject to the law of God, 
hence, the part of man that is man is his spirit, and 
man cannot serve God until he is born of God. 
That which is born of flesh is flesh, and that born 
of spirit is spirit. So we shall define those born to 
be of the spirit, and those bred to be of the flesh. 

In life we go down bfore we arise, then simple 
must be the process through which we pass in the 
analysis, of character, if we are to develop a better 
race. The fusing of races destroys originality, and 
not only weakens the nature, but destroys all 
talent, and the incentive beyond the desire for 

10 



worldly things and natural attachment, which those 
bred of the flesh feast upon, and to perpetuate such 
species is to breed a race without a nation, and furl 
a flag without a country. And thus we are drift- 
ing*. Is this to be a country for a man or mongrel; 
where will be the vested rights of our forefathers, 
if education is not put on a practical basis, and your 
conscience is not awakened to the importance of 
being born and not bred? Through material at- 
tachment, w^e are bred, but through spiritual love 
we are born, and without the soul Man is not born 
of God. Talent is denied the animal, and those that 
worship the material things of today that they lose 
tomorrow are of the flesh. Paul said : "The mater- 
ial man receiveth not the things of the spirit of 
God, for they are foolishness unto him, but they 
are not foolishness unto the man born of God." 
As material attachment predominates in the man 
bred of many races, they are of the flesh and de- 
void of character beyond the gratifying of their 
animal nature, and without a personality to gratify 
and the love of life beyond w r ith wisdom to guide 
and hope to comfort, those of the flesh shall be 
governed by lust. Then life becomes a traffic in 
humanity on a commission basis devoid of senti- 
ment, brotherly love, and faith in the future. 

He who seeks only to get a living here is the 
merest earth-worm, and he who builds a throne for 
himself upon the necks of men shall become a by- 
word among the nations. Only he shall be loved 
who is found to have accomplished something for 
the happiness and good of all. The man who does 
nothing is nothing. It is the very instinct of real 
learning and talent to be active. 

By the fusing of races, talent is destroyed; 
your power of resistance is lessened, and to ever 
be anything you must be fearless and positive, and 
that is impossible without character. You cannot 

11 



give birth to a degenerate, and by law make a man. 
We find people whose thoughts are as poisonous 
to your soul, as the bite of a rattlesnake is to your 
body. The mongrel then lives by the law of the 
survival of the fittest, as all animals, and it is the 
tendency of the secretive nature, controlled by in- 
stinct, to establish a leveling process of self-pro- 
tection, showing the lack of individuality which 
is a trait of mixed races, and they tread all that IS 
under, and pull down the highest type of beings 
above. You cannot "Burbank" the species, produce 
a hybrid, and expect to develop that divine attri- 
bute — Love, — and by love and truth only do we 
live. To build a man and not a beast; to foster love 
and not fear; is to build a government, and to at- 
tempt to establish a leveling process, (free and 
equal), by legislation is to destroy the natural law 
that everything was created according to its kind, 
and repudiate the powers that be, as no two flowers 
are equal, and no two blades of grass are the same. 
Then to unsurp a divine law of nature would des- 
troy the object of creation, (that everything was 
created according to its kind). Each one shall work 
out life's problem and perfect development. By 
fusing, you destroy love, originality, character, and 
sentiment. Harmony is the basis of all life, and the 
great men of all time, — composers, artists, writers, 
— have been men of distinct types, which can be 
traced by the law of heredity. Heredity, not en- 
vironment, plays the greater part in forming char- 
acter. Environment cannot create in one any 
characteristic trait, but habit in the parent may 
become constitutional in the child, and environment 
of the parents may birth-mark the off-spring, 
which shows the secrets from maturity to the 
grave, and the secret impulse w r ill surely be trans- 
mitted. The individual is born, not made. In- 
heritance does especially effect educational and 

12 



social problems. Your secret burden is what you 
transmit. Disease is relieved by eliminating poi- 
sons from the system. What you free your sys- 
tem from physically and mentally you do not trans- 
mit. It is the secret that you cannot tell, and all 
nature is forever attempting to develop a standard 
of purity. Then are we to breed the mongrel, or 
shall a man be born? 

To amalgamate is to degenerate; to eliminate 
a race by assimilation is to breed back. If fusing 
of races produced a better race, then, by adding 
silver and copper to gold, you would make more 
gold, but you destroy the gold,as the base or lower 
metals draw from the higher, and it is only by re- 
fining the combination of the three metals that we 
again have pure gold. If the principle is correct, 
does the same rule apply when one race fuses with 
a lower? If so, then to mongrelize is to destroy 
the finer type of men and women, and create a 
type of people who by birth have been denied talent 
and produce a type that seeks artificial amusement, 
for without the faculty to entertain yourself, you 
will seek to be entertained, which desire flows 
along the line of least resistance, and encourages 
mental and physical idleness, and the secret that 
you dare not tell you unconsciously transmit. 
MENTAL AND PHYSICAL RELAXATION; 
FREEDOM ; PURITY OF THOUGHT; and LOVE 
must be the foundation of BIRTH,— the MOTIVE 
the INCENTIVE; and the PURE DESIRE. But 
these finer qualities of mind and body are destroy- 
ed unless the character and individualism is 
present, and, that cannot be where mixed races 
predominate, unless by intelligence and sex hygiene 
WE breed up the race instead of down. You can- 
not destroy sentiment and produce a being. 
YOU MAY PRODUCE THE FORM, BUT THAT 
VITAL SPARK OF REAL LIFE IS WANTING. 



13 



To produce a perverted being, (and that which 
does not reproduce does not love), is to add another 
criminal. To mongrelize is to destroy, as nature 
suffers no mongrel to perpetuate its species, hence, 
a product without a function, a nd no object beyond 
the gratifying of the physical. A being depleted 
through dissipation, or he who becomes a slave to 
any habit has not developed his mental and physi- 
cal equilibrium. To temporarily DE-SESITIZE 
one faculty of the brain periodically during the 
twenty-four hours with alcohol in any form, or 
opiates, means to De-sesitize the nerve center sup- 
plying some certain brain faculty, and this momen- 
tarily repeated during the process of development 
in a being is the fundamental basis of degeneracy, 
and the deformed thoughts and ideas of this con- 
dition are transmitted to the generations of the 
future, and when such natures are mixed with 
disease, dissipation and unnatural habits that des- 
troy right and pure thinking, you have deadened 
the greatest faculty that fell to the lot of man un-, 
bidden (consciousness). To mongrelize is to des- 
troy, and destiny is forever working in harmony 
with the laws of nature, as the divine revelation 
is above all philosophy. Then to understand and 
read with intelligence we must define CON- 
SCIOUSNESS. 

The impressions upon consciousness produced 
by the intllectual organs are called thoughts, and 
the impressions upon the propensities are called 
feelings. To adopt this truth as a standard of 
judgement in deciding for or against the invitations 
of life, is to have the means always at hand for 
determining the ultimate result of any course of 
conduct. It is to have a religion. Man was long 
ago called Anthropos, the creature with the up- 
ward look. To look up, to aspire, and be in com- 
munion with the highest is the prerogative of 

14 



humanity. The spiritual truth relates man to his 
Master, and gives vision of God to the souls of men. 
FOOD AND DRINK THE SOUL MUST HAVE. 
To ignore this truth of the soul's necessity is to 
make man a brute. Consciousness certainly does 
live in the man born, and has its seat at the point 
where sensation terminates, and volition com- 
mences. 

This is all we can know — the conditions of 
consciousness AFTER DEATH IS A MATTER 
OF RELIGIOUS FAITH, BUT NOT OF SCIEN- 
TIFIC KNOWLEDGE. Immortality is like one of 
those fixed and beautiful stars that cannot be per- 
ceived by the unaided natural eye. As H. Kemp, 
the poet says: 

"Who thou art I know not, but these 
things I know : Thou hast set the Pleiades 
in a silvery row; thou hast turned the 
trackless winds loose upon their way; thou 
hast set the stars twixt the night and day; 
but of all thou wondrous works upon this 
plan, thou hast placed an upward reach in 
the HEART OF MAN." 

But the divine revelation is like a powerful 
telescope which brings that star clearly to our view. 
Then let it be remembered that eternal life and 
immortality are brought to light through the Gos- 
pel of Jesus Christ, and not through Anatomy and 
Physiciology, or any other departmen of scientific 
investigation. The subject is infinitely beyond the 
reach, and above the comprehension of finite intel- 
lect and human reason. If anyone wishes to find 
evidence of the immortality of the soul, let him go 
to the bible. If he rejects this testimony, I can 
assure him that he will find it proven nowhere else. 
He may look to science in vain. That can only lead 
him to the grave, and there leave him. History 

15 



may reveal to him that man in all ages, and under 
all circumstances, — savage and civilized, manifest- 
ed the longing for immortality, but this affords 
him no assurance that his longing will be satisfied. 
Science may search, but like Noah's dove, it re- 
turns, unable to find a resting place, even for itself. 
But divine revelation, like the second dove Noah 
sent out, comes to the believer with its beautiful 
wings illuminated by the reflection from the rain- 
bow of eternal hope, bearing the olive branch of 
rest and peace from the storms of a troubled 
world. 

In whatever direction we turn our eyes, we 
find evidence of design, and when we are able to 
understand his designs, w r e must acknowledge 
their wisdom. Then what was the design of the 
Creator in bestowing consciousness upon MAN? 
With the primeval man, the conscience is an in- 
stinct, and never disobeyed; with the savage, the 
conscience demands little, but that little it de- 
mands under pain of death. We are conscious of 
ourselves when we can clearly distinguish between 
our soul and body, and acknowledge their union; 
and any wisdom is false that limits hope in MAN. 
When organized beings advance one degree up- 
wards in the scale, why was consciousness added, 
which seems a burden to some, as in many in- 
stances when your consciousness is awakened to 
the stern realities of life, and you are brought face 
to face with your true conditions? Then death 
from your point of view is your hope and relief, 
like the savage tribes of some races consign the 
body to a watery grave, thinking that would drown 
the SPIRIT, but consciousness was given you to 
live, not to die, and instinct was given the animal 
that he might be capable of enjoying his existence. 
Why then was not consciousness given to vege- 
tables and minerals? Consciousness is often at- 

16 



tended with suffering, and in some instances ani- 
mals seem to suffer more than they enjoy. When 
this question is applied exclusively to MAN, it 
may be answered that he could not otherwise have 
been made an accountable being. But this will not 
enable us to explain all the instances of conscious- 
ness. Consciousness became necessary to enable 
the man to act with reference to external objects, 
which are not in contact with the organs of the 
body. Involuntarily and unconscious actions are 
always performed upon objects which are in con- 
tact 'with the body like VEGETABLES. When 
the earth first emerged from its primitive condi- 
tion so that organized beings began to live upon 
it, their first actions were probably involuntary, 
and when the conditions of the earth so far im- 
proved as to render the introduction of animals 
possible, those animals were but a single step in 
advance, — but one degree superior to vegetables. 
Accordingly, the lowest animals differ from vege- 
tables only in this: That they act upon objects 
which require a movement of the pedal extremities 
This is the reason why vegetables have no instinct 
or musular motion, nor do they need any since 
all the objects of substance which they need are in 
contact with their extremities, (roots). Vegetables 
have propensities to "breathe"; to "eat"; to enjoy 
light; etc. If consciousness were added, and noth- 
ing more, we would have a vegetable conscious of 
its wants, but unable to move or to get in contact 
with objects which it needed. Unable even to per- 
ceive, the animal may still be destitute of reflective 
organs. Therefore, unable to perceive, the conse- 
quence of his actions being guided by scent and in- 
stinct. He has the very lowest animal propensities 
and the very lowest perceptive organs. The animal 
is urged irresistibly to aim at certain objects with- 
out reflection; without fear; without hesitation; 

17 



without fore-thought or danger, and death will be 
unseen and undreaded. He will be incapable of 
acting with reference to any objects, which are be- 
yond the limits of present perception for direct or 
immediate use. The animal has no memory, for 
that can only exist with reflection. Memory is a 
power which connects the past and present, and 
depends in some degree upon the reflective powers 
of which we have assumed the animal to be desti- 
tute, as he cannot avail himself of past experience 
He is a mere conscious machine, moved by an ex- 
ternal stimulus that will gratify his thirst, hunger, 
or passion. Now add reflection, or that he shall 
be born and not bred. Give him the higher propen- 
sities, and he will be a different being. He will 
remember past experience and profit by it. He will 
learn to avoid danger, wounds, and death. He will 
repress his present active, and power propensities, 
because reflection stimulates cautiousness, and 
other restraining powers. Then to briefly sum up 
this analysis, consciousness, and the lowest intel- 
lectual organs were added by the Creator, to enable 
man when in the scale of created beings to be above 
mere vegetables; to move with reference to objects, 
which are not in contact with their body. Memory 
depends upon the reflective organs. They combine, 
connect, class, and associate ideas and feelings. 
Ideas, thoughts, and motions are only so many 
states or conditions of consciousness, which are de- 
signed to prepare and qualify the conscious being 
to act with propriety. The study of human nature 
has in all ages been deemed of the very first im- 
portance, and called into vigorous action. The 
master minds of every civilized nation, the numer- 
ous systems that have been produced and abandon- 
ed afford sufficient evidence that the great funda- 
mental principles of human nature have never been 
discovered. Philosophers have shut themselves up 

18 



in their closets and endeavored to solve the problem 
and frame a system of mental philosophy which 
would apply to all mankind. Others tried to ac- 
quire knowledge by traveling and mingling with 
all classes and conditions of the race of man. But 
however much knowledge was acquired by travel- 
ing, it necessarily died with the individual, as it 
was of such a nature that it could not be communi- 
cated. Anatomical investigation was a method of 
studying human nature. This led to a correct 
knowledge of the functions of the body, but gave 
no hope, nor shed no light upon the nature of mind. 

The progress of the human race is caused by 
mental effort, w r hich is made at first by necessity 
to preserve life, and second to obtain distinction. 
It is the nature of man to be free. It is an attribute 
of freedom to resist pressure. The attempt to 
•coerce man's religious opinions kept the world in 
a state of blood and terror through the centuries 
of incalculable brutality and wrong. All that the 
inquisition and stake could was to kill the brave 
and honest, who stood by their faith, and multiply 
hypocrites, and before a man can produce anything 
great, he must understand the means by which he 
has to produce it. 

The time seems to be now for a positive step 
to be taken in the direction of systematic and scien- 
tific prophylactis. In order that we may have a 
proper view of the subject, let us briefly consider 
the conditions we have to deal with. We cannot 
hope for a solution, unless we awake the conscience 
of thinking people to conditions as they are, not as 
you think they are. 

Weakness seeks protection; character a 
chance; dignity is the pretense that hasten the fools 
to dance. 

The knowledge that there is something wrong* 
should stimulate one to reach beyond the seeming 

19 



possibilities, though you have not the symptom of 
a remedy, but guided by the fact that many 
students did not take into consideration certain 
laws of nature, or the rebellious motive that feast 
upon those weak spiritually, but strong physically, 
due to degenerative principles, which always follow 
a weakened intellect breed of dissipated parents, 
who through ignorance of pure and parental love 
have tried to drown their soul in social functions 
and wine, and cast it into Hell, believing remorse 
could not awaken the deeds of ignorance, and that a 
body without a soul could not perpetuate the deeds, 
and again make the commonwealth responsible for 
their keeping, but not directly responsible for their 
existence. Then you are unwillingly your brother's 
keeper, indirectly and directly, paying for the plea- 
sures over which you had no moral or social 
authority. Our passions are the tyrants of the 
world, and to overcome these despots, should be 
the chief end of man, as water seeks a level, so will 
passion find response. Greed feeds the body, love 
the SOUL. Perpetuate by chance, and not intui- 
tion, produce accidents and not character. The 
influence of mind upon body is vastly greater than 
people can be taught to believe. Even the circula- 
tion of the blood is dependent to a large extent up- 
on the emotions, and that you can regulate it at 
will when such powers are understood. But the 
mongrel is like the prisoner in solitary confine- 
ment. He invests even the most material objects 
with a personality like a snake of the meadow. 
What he devours, he converts into a snake. 

Sex is the central problem of life, especially so 
with the racial questions that rest on it, and stands 
before the coming generation, as the chief problem 
for solution, and we will never know how to rever- 
ence life until we know how to understand sex. 
Consciousness is the parent of modesty, refinement, 

20 



and self-respect. Seek ye first self-respect, and 
all things will be added. The mere thought of what 
life is ought to inspire a woman with modesty, and 
she should not show any portion of her body lest 
both fall. Modesty, like all the closely-allied 
emotions, is based on fear, and the timidity of the 
body. Another peculiar interpretation is: Certain 
things are hidden in order to be shown. Modesty 
has thus come like the force of tradition, a vague, 
but massive force, bearing with special power on 
those who cannot reason. True modesty implies a 
love not addressed to the heroes of vain romances, 
but to living people, and maintains the ideal of 
those moral properties, outside of which for all 
of us, love cannot be enjoved. Separate modestv 
from true love CRYSTALIZED AROUND A REAL 
PERSON, AND ITS PHYSCHOLOGICAL reality 
and tragic. Character disappears. How can MAN, 
the mongrelized social animal, be created in his 
image, and will civilization destroy the image? A 
body without a soul is like denying the animal in- 
stinct, and the flower fragrance, and without har- 
mony, music would be impossible. When a soul 
has once lived; has drawn from inanimate nature 
the forces that make a living soul, and has or- 
ganized these forces into a being, it is then created 
of imperishable substance; it has no known in- 
gredients; it cannot resolve into any material sub- 
stance or substances; it has comprehension of all 
the great truths of the universe and is part of 
them. It is an immortal thing, and just so much of 
a man is immortal as there is good in them. The 
bad is physical, — hate, greed, lust, and deceit spring 
from the physical, and often these physical de- 
fects dominate the personality, so that the soul 
is driven low into sub-consciousness. Savages, 
criminals, vicious men and women, — rich and poor, 
— are thus ; they have buried their souls, and with- 

21 



out love you cannot perpetuate a being capable of 
self-government. But when a man really lives, and 
lets his soul expand, that soul lives and grows, and 
when the body dies, the greater part of the per- 
sonality lives. But to be bred by the law of the 
survival of the fittest is to live by the same law, 
guided by the lower propensities, and not intelli- 
gence. Surely the time will come when the law of 
average will lighten the burdens of the weak, and 
temper mental poverty. How wise the Creator 
when he said: "Except a man to be born again, he 
cannot see the kingdom of God," much less inhabit 
it. To be earth-bound, is to be denied this blessing. 
Christ taught that to Nicodemus, Ruler of the Jews, 
over and over again. No outward evolution can 
purify your heart. Pure streams flow from pure 
fountains. To cultivate your predominating talent 
is to become as little children, and as such, the 
Kingdom within you will create a balance, and will 
not allow material things to destroy your love. 
That lives forever, while your body lives a day. 
Talent which is a birth-gift when developed seems 
divine, as it is of the spirit, then shall you be born 
again. The one-talent man has been regarded as 
less-favored than the ten-talent man in the bible 
parable. He so regarded himself and laid away his 
talent in a napkin. That one talent, whatever it 
may be should be the means of enriching and glori- 
fying life for yourself, and for those whose lives 
touch yours. The birth in the manger taught phy- 
sical submission, or self-control. It seems the 
thought has been perverted. We crown, admire, 
and glorify the physical, while the soul goes forth 
alone to battle. False modesty is an open con- 
fession of weakness. The hang-dog look denotes 
a conscious wrong committed either upon yourself 
or another. The question of man or mongrel must 
be settled, and that is possible only through intelli- 

22 



gence, and until our degenerate population is de- 
creased, poverty will increase. The improvement 
of the race has been looked upon with suspicion, 
but in a few years this question will be a working 
fact. The promiscuous and ignorant fusing of 
races destroys the sentiment, love, and harmony, 
which are the basis of all life, and physical fitness 
is not the foundation of everything. Inbreeding 
intensifies the predominating family characteristic. 
In animals, it is with intelligence, care, and study; 
in Man by chance and blind love. To perpetuate 
the best possible is the object of stock fanciers. 
Man registers his brand of disease and weakness. 
For the rough and tumble work, and the winning 
of battles, courage and strength are essential. Even 
here, there is no warrant for Dogmatism, it is 
always brains, not brawn which wins in the end, 
and the older the world grows the truer that be- 
comes. There is an imperfect allowance made for 
the greater part which the more or less diseased 
brain has played in the development of the world; 
the sterotyping of the normal, and the encourage- 
ment of the material, and to leave little room for 
the individuality, or the development of the roman- 
tic and spiritual side of man. However, desirable 
it may all be in theory, it will never be possible to 
apply to humanity the unredeemed ideals of the 
stock-yard, and maintain a government. It should 
be remembered whenever marriage is made diffi- 
cult, immorality increases. The teaching of sex- 
hygiene to persons of suitable age is important, 
but so long as women loved strength and character, 
and men loved beauty and modesty, the race did 
not go far wrong. Measures of control and segre- 
gation are important. Law is great, but true relig- 
ion is greater, and we shall have gained very little, 
if we produce a race physically fit, but spiritually, 
mentally, and morally sterile. It is in this direction 

23 



the danger lies, and it is a danger to which we have 
given far too little consideration. There is abun- 
dant room for regeneration, which is the only ef- 
fective and lasting antidote to degeneration. Ignor- 
ance is never bliss. Ignorance is a vile poison, — in- 
siduous and infectious, so to speak; gradual and 
slow, but sure in action. 

It requires moral courage to antagonize an 
established custom, and rather than lose the fame 
you have, though acquired at the expense of the 
ignorant, we preach how they lived two thousand 
years ago, while the multitude, like the other wise 
men, who followed the guiding star, is invoking 
the blessing of Deity for deliverance. 

Prenatal and congenial defects of blighted 
minds and bodies are forced upon society of every 
commonwealth to foster and protect, due to the 
ignorance of the power of thought. Isn't the 
mother the last to give up hope; doesn't she lash 
herself to the mast of Destiny, when those secret 
and latent thoughts assert themselves in physical 
form, and the off-spring is brought before the bar 
of Justice for some crime of which remorse, — faint- 
ly and secretly, through intuition, — speaks, and of- 
fers a fervent prayer for mercy, knowing too that 
she is part guilty, and in this sense thoughts are 
things; charity then beams like the Goddess of 
Liberty, and ignorance is the crowned king of a 
people incapable of self-government. 

Humane ideas never spring from mercenary 
motives. Sin has its root in the will. Give us a 
civilization in which work shall mean happiness, 
and the desire to sing. Efforts to be permanently 
useful must be uniformly joyous, and when born of 
the spirit, talents will burst forth into an extra- 
ordinary vivacity, showing a nature richly endowed 
and eager to yield its treasures, and one is no more 
justified in claiming the ownership of a soul than 

24 



claiming the ownership of a slave. Character is 
surely a question of heredity, and it is often quoted: 
"If anyone desires to know me, he must know my 
father." By the awakening of the public con- 
science, means a comprehensive endeavor to elimi- 
nate the unfit being of any sort by making illegal 
the marriage of persons deemed liable to reproduce 
in their progeny the undesirable traits evinced by 
themselves, and we must shut out the defectives 
who are let in by the cradle. If we generate the 
race, we alone can regenerate it. To give birth by 
blind and hopeless instinct to a mongrel, and not a 
man is to foster inequalities, which cause certain 
children to abound in luxury, and others to suffer 
from poverty, and let no man or woman who looks 
into the laughing eyes of children, pampered by 
fortune, forget that the system w r hich consigns 
other children to toil and privation is desperately 
wicked. There is not a principle of justice in all 
the universe that sanctions such pitiless inequali- 
ties, -which make those shocking contrasts, and 
they are nothing but a travesty on humanity, not 
to speak of Christianity, and it is fair and right to 
arrange and impeach the social system which 
tolerates such a revolting sin. He who is a prey 
to brutal passions is swayed by instinct alone, and 
only capable of reasoning on the vulgar notions of 
their carnal interests. It requires character to 
distinguish when a man is not, and God begins. 
There can be no charity in ignorance, nor love in 
disease, and talents that are not permitted to ex- 
hibit themselves, due to disease or hostile employ- 
ment, will seek for an opportunity in our dreams. 
"Suffer little children to come unto me, and forbid 
them not, for of such is the kingdom of Heaven." 
Except we become as little children, we shall not 
enter the kingdom of Heaven. Except we are 
confident; believing; unconscious of malice; easily 

25 



amused; and full of illusions, we shall not be happy 
in this world. The world is getting too learned, 
but what do men learn? Practically nothing, but 
what leads them to be well equipped and trained 
in the race for money, and unnatural pleasures. 
Morbid desires, and the willful neglect of natural 
talents which blights your soul, and leads to a life 
of remorse and repentence. The sweetest gift of 
God to Man is confidence, which is the foundation 
of all love; and cheerfulness is to have belief in 
yourself; honesty of purpose; belief in friendship; 
belief in all that help to make living beautiful. Im- 
pulses of generosity will make you cheerful and 
healthy, — give color to your cheeks, and prevent 
your flesh in old age from turning into yellow, 
dried-up parchment. And when you learn that real 
happiness does not depend on self-indulgence, and 
in yielding to temptation, you will advance on the 
journey of life to a greater man. 

The practical question in eugenics is: What 
can be done to reduce the frequency of the unde- 
sirable mental and bodily traits which burden those 
that are not responsible for their existence, and 
often you would plunge into action of any kind to 
escape from the recognition of your own memories. 
You cannot violate the law of economy and not 
suffer. How then do you expect to violate the 
law of reproduction, and expect law, religion, or 
environment to perfect an object by birth imper- 
fect. We do not know the power that lies in a 
healthy mind, because we so seldom have it free 
from injurious thought germs, and what the future 
man will eventually evolve from an unhampered 
mind is unknown, but it may be some sort of an 
insight into the future existence YOU believe in, 
the right of the people to rule themselves; but we 
know that the good to be attained can only be 
reached by love, gentlenesss, and reason. To be 

26 



absorbed in thought, requires mind, not matter. 
To reverse evil, is to triumph over destiny, and 
destiny never comes uncalled. The great law of 
inheritance imposes upon children the likeness of 
their parents; they are born members of a certain 
race; in color, they may be black, yellow or white, 
they cannot, of their own volition, change their 
race type, nor wall culture or years of continuous 
effort bring about this result. Not so with language. 
This does not pass with the blood. The infant of 
any race will learn the language of any people. 
Everything is made by the word: PRENATAL. 
Intuition is now, and will be, the guide post of 
future generations. 

Love makes for unity, therefore, love must 
reconstruct society, not law or social reform. Love 
lives in freedom, and works in wisdom, and not 
that the strong shall survive at the expense of the 
weak. To love something is the first step toward 
success and happiness, and happiness consists in 
not making comparisons. „ 

The three great lights of this life are the love 
of a child; the respect of a woman; and the con- 
fidence of a man. Call not happier the man whose 
food is plain; whose joys a wife endears; whose 
hours a smiling off-spring cheers. Woman is 
Man's ideal. When she falls, he fails, and upon his 
hobby, or natural talents depends the future of his 
soul, and through ignorance, you lose the pleasure 
by deadening the creative impulse, but assume the 
responsibility. When Cain responded: "Am I my 
brother's keeper?" The punishment that followed 
evidenced that he was responsible for his brother's 
life. Those who are mighty in intellect, genius and 
power must be mighty to help, for unto whom- 
soever much is given, of him shall much be requir- 
ed. More will be demanded from the intellectual 
than from the illiterate; more activity from the 

27 



strong man than from the weak. We shall be held 
responsible for our influence. No man liveth unto 
himself, and that which holds the interest deter- 
mines the action. Freedom of choice, and self- 
prompted activity must be allowed, if a strong- 
will would be developed. To be directed and never 
self-directed develops a weak will, which must in- 
evitably result in immoral conduct. If the collec- 
tive intelligence ceases to be collective and intelli- 
gent at death, then the prostitute and apostle 
of purity come to the same end; the thief and 
the honest man receive the same reward; the 
toiler and the tramp are headed the same way. 
The mongrel predominates in the (flesh) (physical) 
is envious, jealous, and correspondingly deceitful; 
their faculties of talent and application have been 
mislaid; their sense of taste; smell; touch; and 
self-respect is morbid, and if we respect not our- 
selves, we respect no person, and this condition will 
surely follow where intelligence is not the govern- 
ing power. In reproduction, it is evident that there 
is a reason for degeneracy, both congenital and ac- 
quired, and why stern realities drown their souls 
and cast them into Hell. It is the unnatural use 
of the natural that makes all pleasures the enemy 
of man, and over-stimulation is followed by mor- 
bid desires and a hypersensitive condition of both 
body and mind. Just why the laymen are denied 
this essential knowledge of life has not been ex- 
plained. The tangible evidence is sufficient that 
none need be led astray. Latent powers should be 
awakened to the possibilities of individual develop- 
ment, and no harm can come from teaching those 
of a suitable age capable of learning, FOR IT IS 
BY KNOWLEDGE ALONE THAT WE ARE 
ABLE TO DISTINGUISH BETWEEN GOOD 
AND EVIL. What force is sufficient to put the 
brake on selfish tendency, and let loose and keep 

28 



going the unselfish tendency of the individual, has 
been sought by many thinkers for this is the basis 
for society, for society is where there are two or 
more people; they cannot exist unless one of them 
at least is more interested part of the time in both 
than he is in himself. The basis of society is charity 
and charity is able to form this basis, because it 
finds sanction in Eternity. However sacred the 
question, there is no condition that condones ignor- 
ance, for the bible teaches that the sins of the 
fathers are visited unto the tenth generation. 
Man's destiny stands not in the future, but in the 
past, which is the most vital of all facts, and every 
child has a right to choose his own ancestors, 
(rightly considered). What frenzy dictates^ jeal- 
ousy believes, and groundless fears thus the soul 
deceive. Jealousy is based on passion, and passion 
mongrelized casts their souls into Hell. If the 
truth shall make you free, though humilating, such 
will develop character, and lead to the throne of 
Diety, for only by enlisting the entire being can 
there be complete sincerity of action, and only by 
such action may a conception of high, moral con- 
duct be acquired. The two strongest instincts 
common to all living beings, mankind included, are 
said to be those of self-preservation and the sexual 
instinct. These two passions seem to be inherent 
in all living organisms, both plant and animal, and 
are intimately connected with the life processes 
of the individual. The life history of every living 
organism, whether plant or animal, may be divided 
into two periods or epochs, which, while closely 
related, are still quite distinct, for the one has for 
its object merely the preservation of the life of the 
individual, and is, therefore, a vegetable life, while 
the other seeks to continue the existence of its 
kind, and is essentially a reproductive life. If this 
view of the life of the individual is correct, then 

29 



the existence of some instinct, passion or desire, 
inherent in the individual, is of necessity called for, 
to the end that these life processes shall be so direc- 
ted that not only shall the individual be enabled 
to LIVE, MOVE and have its BEING, but that it 
shall leave behind a progeny that will continue the 
existence of its species after death. That the pos- 
session of instincts or passions is of immense im- 
portance, both to the individual and the human 
race, in the struggle for existence, is clearly evident 
when we consider the trend of thought and action 
that is stimulated by these instincts when they are 
normally developed. Thus, the instinct of self- 
preservation leads us to do those things that will 
be to the material advantage of the individual; it 
assures health and prosperity, and impels us to 
steady applications to business or other pursuits 
by means of which these are attained. Moreover, 
it leads us to conform to moral restraints and 
hygienic laws, that our lives may be prolonged to 
the greatest possible length, with the least possible 
physical pain or mental suffering. 

The sexual instinct on the other hand leads us 
to do those things that will be to the material ad- 
vantage of the progeny. It attracts to each other 
individuals of opposite sex, thus, insuring the de- 
velopment of families, and the perpetuation of the 
race, and again love has its origin in this instinct, 
for sexual love is the passion which unites the 
sexes, and jealousy is based on passion. PASSION 
IS A DANGEROUS SUBSTITUTE FOR LOVE, 
and when friendship ripens into love, it often be- 
comes an idle tale. When the habit of suspicion 
has once prevailed with us, we may bid farewell 
to peace. Physical sensation is only a lower ex- 
pression of life, and links us to the animal. The 
body is a delightful servant, but a tyrannical mas- 
ter. Then does the romantic part of life vanish 

30 



when the truth emerges into the lime-light. But, 
from this passion as the basal element, springs our 
desire for home. Our rivalry in sports, and our 
delight in music, poetry and art; without it, we 
should be as those who are emasculated, — cowardly 
unfit for battle; flabby of muscle; inferior in men- 
tal power; lacking in moral sense; and without 
those distinctive qualities which we recognize as 
manly and womanly. With the disappearance of 
this sexual instinct would come the extinction of 
the family line, again showing the danger of in- 
tensifying the predominating- thought of the mon- 
grel by fusing without intelligence. Every normal 
person does, or should have, distinct sexual desires, 
which, when properly subjugated and directed, are 
capable of lifting him to the highest levels of human 
endeavor. But if left uncontrolled, will sooner or 
later sink him or her to the lowest depths of 
human misery. It is, therefore, evident that the 
sexuel instinct is worthy of some consideration by 
every rational person. While ignorance of such 
is, to say the least, most lamentable indeed, ignor- 
ance in this respect is a crime not only against one- 
self, but against posterity, and no systems can 
succeed which does not build up on the hope and 
aspiration of the mind, and no one can be satisfied 
unless they have something still to be desired. In 
actual experience, we will not accept that idea. 
We are bent on getting to where nothing worries, 
and say: "There, I have enough; I will rest now; I 
will be content." There is just be} r ond something 
else he desires. Should one really want no more 
wealth; no more love; no more wine; no more 
fame? The very fact that he wants nothing- dis- 
satifies him. The man of genius is, of course, 
endowed with strong appetites; emotions; and 
passions. As a rule, he is subjected to greater 
temptation than his more prosaic brother. To 

• 31 



what degree of genius he has he is given the brain 
power to rule his emotions. If he falls by the way- 
side, he possesses the strength to rise and go on. 
The fall can be understood, but when he vaunts his 
position in the dust and mire, declaring it to be the 
right of a genius to be a free lance, and bid all 
others to do him homage, then the border-line be- 
tween genius and degeneracy seems impossible to 
define, and only as talents adorn a great character 
do they assume dignitv or value. WHEN YOU 
BLINDLY IDOLIZE 'THE RICH, IT IS TO 
THINK THE BEST IN THE WORLD CAN BE 
BOUGHT WITH MONEY. The grandest things 
in the world are those in which money has no part. 
Other than delaying punishment to the crimi- 
nal, and when visions of the crime haunt the crimi- 
nal, his power of resistance, weakness, and the 
stern realities are gradually pictured in the memory 
and reflective powers, then it is that the soul goes 
forth alone to battle a way to freedom, and secrets 
no longer dominate, and when the soul arises from 
the depth of sub-consciousness, the physical no 
longer rules, the childhood memories of mother 
are again realities; even the knowledge of death 
cannot delay the confession of the soul, for the 
urgent warnings of the conscience, even in this 
state of depravity has aroused a dim remembrance 
of that divine power, (love), and again he attempts 
to restore a proper relation between himself and 
God, harmony, and peace within himself. We all 
admire the men and women who have emblazoned 
their names upon the pages of literature; of 
science; benevolence; and of art, but our hearts 
go out in all fullness to her who holds in her arms 
a tiny bit of flesh, and listens with expectant joy 
to the first lispings of that dear name which has 
sung itself around the world, and whose sweetness 
reverberates adorn the ages. NEXT TO GOD, WE 

32 



ARE INDEBTED TO women,— AND NO NAME 
WAS EVER COINED IN THE MIND OF MAN 
SWEETER THAN "MOTHER." 

Before proceeding* farther, and to more firmly 
engross in your mind that the mongrel is denied 
talent which has blighted his earthly joys and the 
fulness of his time, it will be necessary to define 
from a pyschological point of view what is under- 
stood by such a thought, which is a birth-gift, and 
is like the tones of harmony from a chord of music, 
which cannot be seen but heard, and when the 
rythm is perfect, the effect of those in sympathy 
with such harmony arrives at art by roads barred 
to the vulgar, by the road of prayer of purity of 
heart; by confidence in the wisdom of the eternal 
and spiritual progression, even in that which is in- 
incomprehensible. 

ART ONLY REVEALS HER DEEPEST 
SECRETS TO THOSE WHO CLING TO HER 
WITH true self-denial, AND FROM A PURE 
LOVE, but not to those who would make an osten- 
tatious display of her, and to whom art is nothing 
more than a charming mistress. 

If but one talent, let that one be Music, for it 
is music which gives a soul to the universe; wings 
to the mind; flight to imagination; a charm to 
sadness; gayety to life; and to everything. It leads 
to all that is beautiful, and a song will outlive all 
sermons in the memory, and music will retain the 
interest which it creates; and it is only with the 
strong love of beauty that the most beautiful 
things we see or hear become part of ourselves, and 
it is in music that the soul most nearly attains the 
great end for which it struggles. IN THE PHY- 
SICAL SENSE, if you CANNOT RETAIN the 
INTEREST you CREATE in ANOTHER, YOU 
HAVE ASSUMED A BURDEN. Through the 
medium of talent developed, will the rebirth in man 

33 



restore unity within himself. Intensify a trait, 
and like begets like. It seems one must be brought 
face to face, or in contact with physical dissolution 
before the power of inheritance is cultured in 
thought sufficient to warn people of the necessary 
mental preparation and spiritual ideals in the for- 
mation of a being, for sentiment may be the balance 
wheel, or equalizing power which enthuses and 
feeds impulses of kindness. We see; we feel; we 
hear. Music then is a criterion of the cultivation 
of a nation, and the noblest senses of man are the 
eye and ear, for while the others have reference 
either to matter or its understand. If w r e compare 
them with each other, we find that both are senses 
for form, and, therefore, the medium of art and 
literature, painting and architecture, depend on 
sight, as music, poetry, and science on hearing; 
while the eye opens the universe with its thousands 
of objects, the ear is their common echo. The eye 
dwells only on the surface of things, while the ear 
listens to every sound of nature and makes us feel 
with all that lives for whatever can emit sound, as 
the singing of a bird to Man, expresses by it the 
manner of its life. The ear excites more sympathy 
than the eye. Music breathes more life into us 
than a picture. Again the eye cannot see in the 
dark, while the ear hears, as well in the night as at 
any other time. 

Some sounds grate on the ear; others ex:ite 
activity of the limbs, and various emotions are 
called forth by the rustling branches of a murmur- 
ing brook; the sighing of the wind; and the soft 
tones of a distant flute. If there were no ear, the 
brooks might continue to murmur; the wa\ing 
trees to rustle their branches; the winds to roar; 
but, to earthly beings Nature would be silent as 
the grave. 

When the mere capacity becomes ability, so 

34 



that we are not only receiving, but in being taught, 
teach ourselves, and feel an inclination to apply 
rules and principles, and to produce effects, we 
may call it Talent. The man endowed with talent 
has acute perceptions, and comprehends QUICKLY 
PRECISELY, EASILY— (hence, facility from 
facile), adds nothing*, overlooks nothing. He dis- 
tinguishes accurately, not only between the dif- 
ferent qualities, but also between the essential and 
accidental causes and effects, where the man has 
mere capacity cannot observe them. When anyone 
possesses all the qualities of talent in a still higher 
degree, he is said to have genius, (from genus). 
Here acuteness of judgement is united with depth, 
which dives into the nature and being of all things, 
and is not satisfied with their nearest, but alw r ays 
demands their last hidden element or foundation. 
Acuteness and depth are seldom united, but where 
we meet both in one person, we see the highest 
grade of genius. Thoughts present themselves 
without labor, and the progress in art and science 
demands but little exertion to astonish anyone w r ho 
observes it, even in times of rest. Talent and 
genius are on the advance, yet it is not arbitrary, 
but demands ground and reason, of which it can 
understand. Nor is it correct to think that GENIUS 
NEEDS no study, for it is not enough to produce 
new ideas, but you must also KNOW HOW TO 
express them well. It is for this reason that pover- 
ty is more favorable to talent than wealth, for it 
renders exertion necessary. The present age, how- 
ever, is given to practical pursuits, and not filled 
with the romantic views that were so favorable 
to the great artists and poets of past ages. In 
Shakespeare's time, the poet and the public exer- 
cised a much greater mutual influence on each 
other than they do now. True talent is rare, and 
hence it is a gift that is desired by many, (many 

35 



are called, but few are chosen). The object of art 
is to represent truth in a sensible form, and where 
this natural relation is wanting, the artist ought 
to acknowledge the limits of his productive powers. 
We have thus seen that our natural capacities dif- 
fer, not only with regard to their energy, but also 
to the external sphere of activity, for which they 
qualify man, and the question remains: What is it 
that causes the difference? As the animal has in- 
stinct, so man has an inate tendency to acquire 
knowledge, and the greater or less strength and 
excitability of this natural tendency will call forth 
the activity of reason, which is the principle of all 
talents; and genius in a higher or lower degree, 
either as a capacity, or as a talent, and when pure 
thought prevails, then instinct loses its power. 
Man is no more a mere continuation of the animal, 
than the animal is a continuation of the vegetable. 
The difference is perceptible both physically and 
psychologically, but in the animal one sense prevails 
over all of the others, and these are subservient to 
it. In the eagle, it is the eye that is predominant, 
yet, this one sense has always reference to the 
means of subsistence, and while it is acute in 
search of food, it is dull and stupid in respect to 
other objects. The lion has excellent scent, but the 
sight is weak. Hence, the animal is under the 
dominion of one sense. While the harmonius and 
equal strength of all the senses places man above 
them all. Which sense prevails in the animal de- 
pends always upon the species to which it belongs. 

Ignorance is a subtle influence that rules the 
physical, as intelligence and passion does not ap- 
pear to dwell in one and the same, and premeditated 
plans are always the result of designing natures, — 
secretive and vile, — and to arbitrate is futile. 

Primitive Man, according to the latest view of 
science, was originally civilized by cold and the 

' 36 



glaciers, which aroused him to activity; made him 
build a home with a fire-place ; caused him to band 
together and build defenses against wild beasts; 
taught him to fight hard; and forced him to hunt 
vigorously for a living. The first to fly before the 
advancing cold into the regions that remained 
temperate, were the herb-eating animals, who 
found the leaves and grasses on which they feed, 
either killed or covered by ice; then followed the 
flesh-eaters, who preyed upon their more peace- 
able fellows, and with them, man, who was probab- 
ly even then one of the most destructive flesh- 
eaters of all of them. As for man, the weakest, and 
yet the most resourceful of the larger brutes, he 
took refuge from the storms in grottoes, caverns, 
etc., and it was there that for the first time he 
became a social animal. The arts of decoration; of 
industry, and government, all took their rise with- 
in the cave. True to the lessons of mutual help 
that he had learned in the cave, he planned a divis- 
ion of labor so that the most skillful handicrafts- 
men stayed at home and made axes, while the 
swiftest and strongest hunters used them abroad 
for their mutual sustenance. And now began the 
dawning of art. Vanity seems to have been its 
first motive, for its earliest efforts seem to have 
been directed to painting the face with different 
colored earths; to make ornaments that were not 
yet amulets; and to adorn the skin in which the 
artist was clad. 

Before long, art began to be practiced for its 
own sake ; or rather for the pleasure it gave. 
Weapons, tools, and sometimes the rocks, were 
covered with pictoral representations of animals, 
and of man, himself. It is even possible that in the 
figures shown upon certain colored stones belong- 
ing to paleolithic times we have the first precursor 
of a system of writing, and as the materials neces- 

37 



sary for such designs were not always to be found 
in the same place, while well-decorated weapons, 
tools, and clothes had a certain value of their own, 
some system of barter with distant tribes sprang 
up, and so trade was born. Man, however, has 
more than a passive destiny. All things human 
must either advance or retrogate, and this is true 
of all governments, science and art. Poets have 
sung of a golden age that lies buried far back in 
the history of the world. Since the dawn of crea- 
tion, governments innumerable have lived and died; 
dynasties have decayed; and diadems crumbled. 
Republics, with as mighty possibilities as OURS 
have existed and tottered off the stage of the world 
into oblivion. The liberties of the people of those 
republics were undermined and destroyed by the 
same insidious vices that threaten our present age, 
and when you behold as in a vision the nations of 
bygone days that rose, declined, and fell, we can 
see the one thing they lacked in public affairs was 
"MEN," "Honest Men." Peace of mind cannot 
long follow a fictitious character; it is only because 
men are not accustomed to what is good that many 
find pleasure in what is common and tasteless. Art 
springs in its earliest beginning from religion, and 
returns to it in its highest development. The secret 
of art is open; it is the giver of what we most all 
desire. Morality is the harmony between the act 
and circumstance. It is the melody of conduct. 
A great statute does not suggest labor. It seems 
to have been created as "Joy." A great painting- 
suggests no weariness. So a great and splendid 
life seems to be without effort. There is in it no 
idea of obligation. Just as you are natural, will you 
be honest. Smile at the error of ages, and the Sun 
of peace may awaken thy conscience. 

There is a power of beautiful control and 
through intuition if followed cradles no doubt to 

38 



divert talent is to destroy their u God," and make 
man the master and God the slave. We only as- 
sume responsibility in proportion to our intelli- 
gence. As the animal is separated from the plant, 
so man is elevated by apperception above the 
animal. The eagle that builds its nest on a high 
rock has no idea of the nature of the stone, but it 
is by perception that Man classifies Nature and 
its productions, then there must be a broad dif- 
ference between man and animal. The former can 
think; the latter cannot, for it is (gleboe adscriptus) 
it lives but acquires no experience; eats food daily, 
but never knows what food is; some seem to think 
that animals draw conclusions from causes to ef- 
fect. To define, distinguish, and detail the analy- 
tical problems of life, demands the VERY HIGH- 
EST POWER OF REASON, (human). If animals 
could think, they could express their thoughts by 
language, and not by barking. When I hear a fine 
melody for the first time, I have a sensation of "it, 
but when afterwards without hearing it, it floats 
in my mind, I have a "PERCEPTION" of it. When 
I experience hunger, I have a perception of food, 
though it is not present ; when I eat, I have sensa- 
tion, so temperaments are governed and establish- 
ed by births preceding their existence. In climate, 
locality, and season of birth, every man is born with 
the possibility to learn, and the possibility has its 
origin and ground in God, the Creator, hence, Plato, 
when he was about to die, thanked the Gods that 
they had created him a man, and not an animal. 
There is no question, and no doubt in a thinking 
mind that temperaments cannot be changed at will. 
You may subdue, but never change. To change is 
to create your own Hell. THE truth SHALL 
MAKE YOU free, and not rob life of the romance, 
providing, you don't assume the position in life that 
Nature has not fitted you for. We have the san- 

39 



guine temperament ; the choleric temperament ; 
the melancholic temperament; the plegmatic tem- 
perament. Temperaments are the results of the 
intensifed trait, and the mixing of races is the basic 
principle in the formation. This is easily under- 
stood, when those that predominate in the physical 
do not have the recuperative powers, as the type 
of people who predominate in the mental-motive 
temperament. Those of the nervous temperaments 
have a greater power of resistance, due to the tis- 
sues having a finer texture, the same as a piece 
of cloth finely woven, which will stand a greater 
amount of tension than that loosely woven. This 
same principle applies to the strings of any instru- 
ment, — the large strings on a piano produce a low 
tone, due to being loosely wrapped, and the tension 
necessary for a higher tone in a string is wrapped 
fine. It necessarily follows, if we study the ques- 
tion, that the difference in temperaments is based 
on the same principle. Disease taken on a con- 
dition due to the temperament, hence, whatever is 
the intensified and predominating trait in species 
in fusing, it must follow as a natural law that 
THAT trait will rule, and to awaken different 
types to their subtle possibilities, you must appeal 
to that dominant impulse buried by the lack of use. 
You are familiar with the parable of talents, 
in the 25th chapter of Matthew, Jesus tells of a 
certain lord who had three servants. In the 14th 
verse: "For the Kingdom of Heaven is as a man 
traveling into a far country who called his own 
servants and delivered unto them his goods." A 
talent was considered a unit of money. The par- 
able was delivered on the Mount of Olives, and was 
one of the most cutting of all Christ's denuncia- 
tions of the exploiting class in dealing with human- 
ity on a commission basis. Let us try to entertain 
right views concerning talent, — enlarge our minds 

40 



to grasp it, that we may conceive its greatness, 
and appreciate its beauties. The peculiar wants of 
the age in which we live are worthy of deep and 
careful consideration. Never was there a time in 
the history of the race when learning and general 
intelligence were so well diffused as at present; in 
the life of everyone there is a period of skepticism, 
when man is extremely liable to doubt; then he 
questions all his previous convictions; challenges 
all his accepted opinions, and drifts aimlessly with 
the tide of indifference. Talent developed is a 
bridge of safety when such conditions prevail. 
Faith rests upon facts; superstition upon theories. 
Faith is increased by intelligence; superstition by 
ignorance. Man must worship something. Youth- 
ful appearance will follow natural amusement. 
Music as an education for mental development 
unites the forces of harmony. Learn to MAKE 
YOUR OWN SUNSHINE; YOUR OWN MUSIC; 
as an education, music stands pre-eminent. The 
musical laugh is one of God's truths! it tolerates 
no disguises. A clear, ringing, mellow note of the 
soul as surely indicates a genial and genuine nature 
as the rainbow in the dew-drop heralds the morning 
Sun. Falsehood may train its voice to flow in 
softest cadences; its lips into smiles of surpassing- 
sweetness, but its laugh will betray the mockery. 
Leave nature alone, if it is noble, her broadest ex- 
pression will soon tone itself down to fine accord- 
ance with life's earnestness. If bare, no silken 
interweaving can keep out of sight her ugly head of 
discord. He only exists who drags his days after 
him like a massive chain, asking sympathy with 
uplifted eyebrows and weak utterance, as the beg- 
gar asks alms. Better die than pervert the grace 
and beauty of life. To those who possess the rare 
gift of patience, I want to analyze in detail why 
temperaments differ. For the present, we will con- 

41 



sider the mental in the melting-pot of life the basic 
principle of future conduct and self-control is as 
surely and certainly laid as the keel of a ship, as 
each shall attract their own, and from that union 
must we build. 



CHAPTER II. 



Temperaments do not directly originate in the 
individual, but in circumstances preceding its exis- 
tence; in climate, locality; in the season of birth, 
etc. Many feel inclined to consider them acciden- 
tal, — every person must have a temperament. 
Nothing can be more delightful than the study of 
temperaments, for one very soon accustoms him- 
self to associate with any given temperament the 
peculiar mental states which it confers or predis- 
poses to; and, thus, you come into immediate con- 
tact with mind, which enables you to read mental 
language; mental modes and forms of speech; and 
associate all its states and changes as mental ef- 
fects. You soon learn to regard such beings as 
spiritual, and not as physical beings. You then live 
and dwell perpetually with mind, so that your con- 
ception of people are elevated and spiritualized, 
and everything you see in the physical man speaks 
of the spiritual. Their beauty and gracefulness 
carries your mind into the spirit, out of which it 
grows. 

We learned in the previous chapter that many 
persons are organized for no higher aims than to 
supply and gratify the animal desires. Satisfied 
with the pursuit of the coarse, the low, the vile, 
and the vulgar, places some people amid the grand- 
eur of the Alps, while down their sides hang the 
solemn waste of impending glaciers, and they will 
look with stupid unconcern, and turn away to gos- 
sip and gormandize their vulgar taste. So we 

42 



see that mind is the result of desire; and, if the soul 
was visible, and in their power to commercialize, 
who can tell to what extremes, and where, our 
earthly desire would lead. 

In visiting the dome of thought, — the birth- 
place of those kingly powers, whose majesty is 
known throughout earth and Heaven, who rule 
over. matter and spirit, — we enter upon enchanted 
ground, — the charmed region, where is the thrilling 
enrapturing power of music, — the poetic corner 
of the soul. 

Thou art the off-spring of genius, the child 
with angel powers,— cradled, nursed, and grown 
in the department of mind. Temperaments are 
governed according to the fusing of races. It is 
easy to understand the origin of temperaments. 
All empirical knowledge and sensual desires are 
qualified by sensation. Sensation is impossible 
without nerves. All knowledge is accompanied by 
feeling; the more perfect the functions of the nerv- 
ous system, the less they are interrupted, or inter- 
fered wnth, the greater and stronger will be the 
power of feeling, thinking, and willing. The more 
clear the sensations, the more definite and accurate 
is knowledge. If the muscular system prevails, 
the nervous system will be proportionally weak. 

Hercules, in the Grecian mythology, had 
strong muscles, but w r as not distinguished for 
strength of mind. Apollo was physically weaker, 
but prevailed by clearness of thought. If the sys- 
tem of reproductiveness prevails over the others, 
a tendency to rest, or inactivity, becomes percep- 
tible. We have four different temperaments : The 
sanguine is connected with the system of sensi- 
bility; the melancholic with that of silence and re- 
search; while the system of irritability, with its 
two-fold relation to the arterial and venous blood, 
produces the choleric temperament; and the pleg- 

43 



matic, when the venous blood prevails. (And I 
want to emphasize that the promiscuous fusing 
of races is undoubtedly the one basic principle of 
temperament). The sanguine temperament is one 
of enjoyment and pleasure; it has great suscepti- 
bility to impressions of every kind, and longs to 
receive them, but many impressions cannot take 
possession at the same time; one extinguishes the 
other, and the last is always the most vigorous. 
This temperament partakes of the nature of the 
air, — very elastic, — and yields to every pressure. 
An individual of sanguine temperament finds it 
difficult to govern his nature, or to conquer its 
tendency to levity, and to trifling employment, and 
feels averse to labor. 

The choleric is the temperament of action; it 
resists external impressions, and reacts on every- 
thing that effects it; feeling its power, it is coura- 
geous; determined; and possesses much energy 
and perseverance; its nature resembles that of fire; 
its activity does not bluster like that of the wind; 
it does not stagnate like water, but continues with- 
out interruption until the elements of existence 
are consumed. The choleric temperament is ex- 
citable, yet not by little things, as the sanguine, 
but when so, it perserveres in the plan which it 
has chosen. Strong in its inclinations, it is faith- 
ful but no less subject to great passions; to am- 
bition; to despotism, and to wrath. Its activity 
thus vibrates between life and death; between pro- 
ducing and destroying. It is the temperament of 
such men as seem to be destined for the chastise- 
ment of nations. Its bent is to practical pursuits; 
it is quick of understanding; acute in judgment; 
clear and precise in its expressions; and its pro- 
ductions in art are expressive. This was the tem- 
perament of Napoleon. "Every action excited him 
only to a new one." When at war, he thought of 

44 



the advantage to be gained by truce, and when this 
was accomplished, he thought of the ways and 
means to break it. 

The melancholic temperament is one of longing 
and desire; and inclinations to retire, or withdraw 
into itself, — the chief characteristics of this tem- 
perament. All its activity receives its impulse 
from the reaction on the past, — on the vanity of all 
things, especially human affairs. To the melan- 
choly, all that is near and clear to others is still at 
a distance, and as the blue color of the sky which 
presents itself to our eye, when it gazes into im- 
mense depth above us, or which envelopes distant 
mountains, awakes a longing for something un- 
known, so everything however well ascertained 
serves only to call up in the breast a desire for 
something still deeper, higher, and purer. It de- 
lights to live in the region of truth and beauty; the 
sublime and romantic; it feels indifferent to the 
sensual world, — and the eye turned inwardly in- 
dicates this by its coldness, and want of animation; 
in science is it deep, and inclined to skeptical re- 
searches; in art, it aims at expression, — as in the 
German school of music. 

The phlegmatic temperament — In this, self- 
possession prevails, which does not suffer itself to 
be carried away by external expressions; nor does 
it permit any of the one sided characteristics of the 
previous temperaments to reign, but retains its 
full dominion over all the influences exercised upon 
it, and over all its reactions; it has, therefore, the 
capacity of entering into every situation and feel- 
ing, and is accessible on all sides; it is moderate in 
all things; in joy and grief; in mirth and sadness; 
in labor and rest. This perfect equilibrium renders 
it possible to retain at all times its liberty and per- 
sonal dignity. 

The sanguine temperament is dependent upon 

45 



external impressions. The choleric temperament 
on its internal passionateness, — which does not al- 
low cool reflection; — the melancholic on its long- 
ing, — that never fills all its thoughts and feelings, — 
but the phlegmatic is independent of all of them; 
it has its center and union in itself, — and is aware 
of this fact ; — it has found itself. While in the other 
temperaments the consciousness of the world is 
principally active, in this temperament, self-con- 
sciousness prevails. In proportion as our conscious- 
ness is related to something external, we are de- 
pendent on it, but in proportion as it is related to 
itself, and independent of anything apart from it- 
self, we are free. This temperament has frequently 
been wronged, and looked on as inferior to the 
others, because its features are not so striking; and 
yet, it alone renders it easy for man to preserve to 
himself his liberty; and to move without prejudice, 
and pre-determination, in whatever direction of 
science or art he chooses. Its seeming indifference 
and rest is not without activity and deep interest 
but like the lake, — the waters of which seem mot- 
ionless on the surface, while rivulets and fresh 
waters are constantly flowing in, and though un- 
seen, keep up a gentle, but healthy activity, — so 
this temperament is always devoted to some action 
without much display. Its talents are highly re- 
spectable; its ideas deep and clear; its style is 
rather dry, but profound and accurate. 

Aristotle asserted that the melancholy temper- 
ament was most favorable to science and art. He 
quotes among the rest, Socrates, of whom Plato 
says, that in the midst of the noise of an encamp- 
ment, he fell into a deep meditation, and stood im- 
movably in one place from one morning to another, 
until the rising sun roused him to offer his prayer. 

Plato, Homer, Phidias, Dante, Raphael, Han- 
del, and other distinguished scholars, had the same 

46 



temperament; yet it is the WILL that reigns in 
MAN, and not the temperament; the former, and 
not the latter forms the character; the sanguine 
for enjoyment; the choleric for action; the melan- 
choly to deep speculation, — as it is one of desire, — 
the phlegmatic to thorough and universal learning, 
as it is one of self-possession and patience. The 
temperaments will thus connect themselves with 
mental capacities, and infuse into livliness or ease; 
zeal or indifference; quickness or slowness; cheer- 
fulness or dullness; and so on, depending on the 
prenatal conditions preceding birth. In brief, if the 
above is correct and logical, then it behooves the 
Anglo-Saxon race to guard against race mixture 
with the mongrel of other nations, as well as the 
fused races of their own country. The child yet to 
be born is entitled to serious consideration, whether 
it is to be a distinct type, capable of self-govern- 
ment, or a public charge for life. 

The word "temperament" comes from the 
Latin, and signifies a mixture, or arrangement of 
qualities or parts. 

The Apostle Paul speaks of the body being 
"tempered together." In mechanics, the expression 
is common, — a mason speaks of tempering mortar 
the machinist of tempering steel, — a good and 
proper temper meaning a mixture of qualities, or 
constituents in due proportion. Temperament as 
applied to man has reference to the mingling or 
combination of physical elements. 

With this brief explanation, the reader must 
now have some idea what is meant by the fusing 
of races, and it is the power of those who assume 
parental possibilities and responsibilities to either 
build or destroy. The study is unlimited, and any- 
one can study a life-time, like many scientific 
minds, and the supply of knowledge gained will be 
as great as the demand. The most casual observer 

47 



of humanity has not failed to discover that men dif- 
fer in sensibility and refinement. If mind molds 
matter, then the constitution of the body will tell 
the constitution of the mind. The more compact 
refined, and well-formed a system is, the more it 
can endure, the longer it will live, the more it will 
accomplish, and the more healthy will be the pro- 
ducts of the mental activities. This explains why 
frail, delicate women will perform such wonderful 
labors; live under such enormous burdens; and 
endure mental and physical suffering. The physi- 
cal difference between men and women illustrates 
this same principle. If man is larger, woman is 
finer, if man is stronger, woman is more intense. 
So the power and influence of temperament may be 
learned by a contrast of man with woman, physi- 
cally and mentally. The question has long been 
agitated respecting the mental difference between 
man and woman; it has been contended that she is 
the weaker in intellect, because she is smaller and 
weaker in physical strength. Such reasoning is 
false; the real power depends not altogether upon 
size, but on other conditions. Here a question may 
arise : Is the power conferred by refinement of con- 
stitution, — which is woman's great source of 
power, — the same in kind with that conferred by 
size, — which is a man's peculiar source of power? 
The power conferred by refinement of constitution 
is altogether a higher order of power; it is this that 
gives that kind of intutive intellect which sees with 
a spiritual eye, and comprehends without apparent 
reasoning; but the intermarriage of people of one 
color with people of another color always leads to 
deterioration, and to the thoroughbred rests the 
redemption of this country. The mind, as well as 
the body is destroyed by promiscuousness, and the 
nation without a distinct race rests on the border 
land of degeneracy. 

48 



Now to direct your attention to the power of 
mind over the body is the object of this chapter. 
Mental wandering, and simple but established facts 
are neccessary to attract those who will not think 
Trained minds do not need the details of every word 
defined, but to be sure the power mind over the 
body is thoroughly understood, the following 
authorities will be quoted: Howshipp, an English 
physician, relates a remarkable case: A woman in 
the state of pregnancy was frightened in crossing 
a river; the ice burst and cracked; she was terrified 
and when delivered of a child, its skin was rent and 
gapped in many places, but had begun to heal up. 

The Lacedaemonians were familiar with this 
powerful influence, for they placed the beautiful 
statutes of Apollo; Hyacinth, and Narcissus in the 
rooms of their wives when pregnant. A student 
of Boerhane always felt the symptom of every 
disease his great physician lectured on. 

A son of Croesus, — who was mute from youth, 
— when he saw a soldier threatening to kill his 
father, was enabled by the powerful emotions of 
anger, with a loud voice to speak the words : "Do 
not kill Croesus. " (See Schubert's History of the 
Soul)." 

These examples will sufficently show the 
power of the mind over the body. The question is : 
How is it possible that the mind can exercise such 
a power over the body? To understand this, we 
must consider that all the emotions of the mind 
have each its peculiar nerve on which they act; 
this nerve becoming thus affected, will in its turn 
affect all those immediately connected with it. If 
the emotion is invigorating, — as that of courage 
and hilarity, — the life of the nervous system will 
be elevated and strengthened; if the emotion is of 
a weakening character, — as fear, sadness,- — the 
nerves will become depressed. The nerves pass 

49 



over the whole body, and every organ is surround- 
ed by them, hence, it is as they are affected: so the 
pulsation of the heart, digestion, and even the voice 
will be impeded or promoted by emotions. An 
example or two will serve to make this more clear : 
when we are under the influence of the emotion 
of joy, we feel our pulse beat higher, our cheeks 
redden, breathing becomes easy, and the muscles 
elastic; a fresh and vigorous life is spread through 
all the nerves, the eye sparkles, and digestion is 
accelerated; and all these changes in our system 
proceed from the nerve upon which joy principally 
acts; the feeling has not, therefore, a physical 
origin, but its ground is the idea of good which we 
anticipate; thence, it sends its rays of life into all 
parts of the body. Anger is an emotion in which 
a strong feeling of displeasure arouses the desire, 
and an expectation of destroying the cause of dis- 
pleasure or of causing a similar unpleasant feeling 
in him who is the offender : this is at once percep- 
tible in the external appearance, for all the muscles 
subject to the will are in motion, — the eye rolls; 
face is distorted; teeth are grated; the voice roars 
or trembles; and the fist is clinched. Our organ- 
ism forms a whole, and every local excitement, if 
strong enough, will communicate itself to all parts 
of the body: the agitation of the muscles and 
nerves, — immediately subservient to will, — will 
stimulate the nerves that entwine themselves 
around the viscera; hence, the secretion of bile will 
become more copious; circulation of the blood more 
rapid: and let me remark now that the secretions 
are not only more copious, but are essentially 
changed in their quality; the saliva becomes poison- 
ous in a high degree; the milk of nurses causes 
cramps, convulsions, and colic in children nourished 
by it; and, according to Oken, the saliva has the 
power to kill the life of all substances we eat and 

50 



assimilate, whenever the hostile nature of anger 
communicates itself to the whole body. 

It would be easy to show the effect of other 
emotions, — such as fright, which sometimes de- 
prives us of our senses; causes us to swoon; makes 
the voice tremble, and takes away self-possession, 
— but the above will suffice. However, lest we 
fail to understand, one and the same organ may be 
affected by different emotions, as for example: 
The liver, by fear, and so on; but the same emotions 
do not always produce the same effect; while the 
feeling of shame makes some blush, it will cause 
the face of others to grow pale. The power of mind 
can also be seen from the formation of habits. 
Habit is the regular return of actions that by fre- 
quent repitition have lost all feeling of strangeness; 
habit leads to skill, and skill renders the most diffi- 
cult labor easy. In every science, we may discover 
one point which is the center of the whole, and 
which, when well understood, will shed light upon 
every portion of its whole extent ; in the system of 
divinity, it is revelation; in moral philosophy, it is 
that of law, in connection with that of conscience; 
and in mental philosophy, it is that of self-con- 
sciousness; and without self-consciousness, we can 
know nothing clearly, either within ourselves or 
in nature. 

In brief, I want to establish in your mind three 
facts: The spiritual, the mental, and the physical, 
showing how and why the fusing of races either 
destroys for the time being, or retards normal de- 
velopment; and indirectly governs temperaments, 
which either fosters art, and the ability to enter- 
tain oneself, with the higher motives in life; or 
make one a slave to every passion; so this interest- 
ing question cannot be intelligently considered, 
unless we consider heredity in some of its minor 
phases. 

51 



If the foregoing is understood, intensely in- 
teresting will be the subject of heredity, and its 
power upon the physical, mental, and spiritual for- 
mation in the creation of man; keeping in mind the 
power of a mongrelized being, and no nation can 
exist and remain powerful that is not essentially 
homogeneous; immigration that is not followed 
by selection lessens, and eventually destroys homo- 
geneousness; denationalization of a good race with- 
out thorough absorption by another strong race 
always spells degeneration. 

The principle that all men are created equal 
is still considered the chief pillar of strength of 
the United States; it is a little declamatory phrase 
and only one objection can be raised against it, — 
that it does not contain one iota of truth. The 
truth is that all men are created unequal, even the 
men of the same race ; man moves within a narrow 
sphere, bounded by the physical possibilities and 
psychial impulses inherited from his ancestors, but 
he does not transmit form and substance and im- 
pulses, unimpaired and without variation; varia- 
tions are readily created, and as readily transmitted 
thus showing the flexibility of vital organisms: 
they are for adaption to a new environment, and if 
injurious are passed onward. In man, variation is 
now under the domination of the artificial life by 
which he has surrounded himself; he is far removed 
from a state of nature, and as a result, which might 
be expected, the parent progress in his structure 
rather tends to degradation; there is especially 
noticeable in the tendency to transmit imperfec- 
tion; the influence of parents on the constitution 
of the off-spring is something manifested, not 
merely in the mixture of their character normally 
displayed, but also in the tendency to the transmis- 
sion of perverted modes of nutrition, which may 
have been habitual to either parent. A predispo- 

52 



sition may be congenital or acquired by the parents 
and transmitted again; the intensification, — which 
almost any kind of perversion of nutrition derives 
from being common to both parents, — is most re- 
markably evinced by the lamentable results which 
too frequently accrue from the marriage of indi- 
viduals nearly related to each other: aside from 
taint, a strong idiosyncrasy frequently intensified 
either by consanguinity or idiosyncratic resem- 
blance of parents may give rise to physical and 
mental defects. Any departure from typical forms 
is a peculiarity of descent, as well as a predispo- 
sition to defect or deformity; it is a most wonder- 
ful subject for contemplation, that at some remote 
period in the history of our progenitors nature de- 
parted from the normal type to produce a dwarf, 
both in mind and body. Defects of structure are 
transmitted directly; the law of hereditary trans- 
mission is identical with the great law, which pre- 
serves the immutability of species. Another in- 
fluence enters into the modification of heredity, 
viz: that of sex; and this should not be surprising 
w r hen we consider that sex modifies the structures 
in man as in the lower animals, — as instance the 
absence of the beard in women, the texture of the 
skin, etc., or in animals notice the difference in 
the plumage of birds. The one great law of im- 
mediate descent is : That as a rule the child inherits 
its physical peculiarities, temperament, size, struc- 
ture, etc., from the parent of the opposite sex; thus 
the daughters are most likely to resemble the 
father, and the sons the mother. The rule is not 
exact, of course, but there will be found few ex- 
ceptions to it; if the child does not resemble the 
parent of the opposite sex, it will often be found 
to resemble the parent's ancestors; thus, if a son 
does not resemble his mother, he will be like her 
father, or his mother. It is easy to trace the re- 

53 



semblances in families, and to note with what 
exactness the rule of reversal of sexes in inheritance 
hold out. The reappearance of types, — what is 
called, Atavism, — is but the manifestation of this 
law, when a peculiarity skips several generations 
to reappear when it is perhaps forgotten: the per- 
sistence of type in reproducing itself is one of the 
wonders of heredity. An apt illustration of the 
powers of heredity, and the precision of its im- 
pressions is furnished in the case of twins; here 
are two beings created at the same, or nearly the 
same instant of time, which are identical in physi- 
cal and mental characteristics, coming into exis- 
tence under the same conditions, and both subjected 
to the variations of these conditions; both received 
the same elements of nutrition, health, and pater- 
nal impurity; every thought is photographed with 
startling similarity upon the two embryos, which 
are as nearly alike as it is possible for two beings 
to be. Individuals of any species of animals are 
never so nearly identical under any circumstances, 
— a fact which illustrates the power and versatility 
of heredity, in that a given combination of con- 
ditions never occur twice precisely the same, — and 
when you grasp this stupendous fact, you will not 
wonder at the infinite variety displayed in the fea- 
tures of our own species; what vast possibilities 
of variety does the creative power possess that an 
instant of time can make variation. It is small 
wonder that no two individuals of any species, — 
no parts of these individuals ; no two leaves ; no two 
buds; no two hairs; no two cells; are precisely 
alike; in diversity, however, there is resemblance 
that makes identity; while parts differ, they are 
yet sufficiently alike to make classification pos- 
sible, and that resemblance is irresistibly trans- 
missible. The flexibility within a small compass 
is wonderful; the capacity for variation incompre- 

54 



hensible : the law of inheritance is, that the son is 
the reproduction of his father and mother; among 
the inscrutable influences, — which cause the child 
to put on special characters, — there is a conflict of 
all the elements, which figure in his genealogy: he 
resembles his mother during a portion of his exis- 
tence; at a later period he becomes like his father, 
and anon like a distant relative. In every in- 
dividual, or in every generation of individuals there 
are two opposite tendencies, — the one to diver- 
gence, or variability of characters; the other to 
concentration, or perpetuation of character; the 
force presiding over the latter is inheritance, — the 
disposition of living beings to reproduce them- 
selves under the same forms, and with the same 
attributes. There is a constant struggle between 
characters, — while some are augumented, others 
are neutralized, and others have a reciprocal in- 
fluence; the most remote ancestors have their share 
in the results, as well as the nearest relatives in 
atavism. The reappearance of characters is a mat- 
ter of chance, or rather there is the germ of latent 
influences, which it is impossible to fathom; certain 
characters retain their hold more firmly than others 
In the law of inheritance, there is nothing of an 
occult kind, (like merely begets like). The follow- 
ing are the principal forms of inheritance : (a) Con- 
tinuous inheritance, when a son resembles his 
parents, and these their parents, (b) Interrupted 
inheritance, when, without resembling either father 
or mother he is like a grandparent ; this is very 
remarkable as regards the transmission of disease, 
which frequently alternates, (c) Collateral inheri- 
tance, when a child resembles an uncle or grand- 
uncle, (d) Atavic inheritance, when the resem- 
blance goes back still farther. 

From these suggestions, we would conclude 
that heredity is a power of stupendous influence, 

55 



but after all it is only an agent in passing effects 
onward, for heredity is but a physiological force 
that creates beings in imitation of those from which 
they spring. The mixture of the different races of 
man is so important a cause of physical degeneracy 
as to demand special consideration. When dis- 
cussing the imperfections of our race, the persis- 
tence of the qualities of race is one of the wonders 
of heredity; many races exist today which have 
continued unchanged for centuries, as witness the 
Egyptians whose physiognomies as depicted on the 
monuments of thousands of years ago are the same 
as the pure Egyptian stock of today. The jews 
also, — whose religion has prevented intermarriage 
with other peoples, — have preserved unchanged 
their racial characteristics for thousands of years. 
From inheritance emanates the law of permanence 
of type; in the pure race all the individuals resemble 
each other as regards their main features. The 
characters which mongrels exhibit are the only 
applications of the law of inheritance. Sometimes 
the mongrel of the first blood is exactly intermed- 
iate between the parents in color of skin, character 
of hair, or proportion of skeleton. Examples of 
interrupted collateral and atavic inheritance are 
numerous among mixed breeds. Peculiarities of 
one or the other race are apt to be retained. It is 
often asked, if crossing produces an improvement 
or deterioration of races. External conditions 
must be considered, and these have been too much 
overlooked. Opinions differ, — I believe in a dis- 
tinct type and race purity. One ethnologist at- 
tributes to crossing the disasters of empire, and 
degradation of races; another that it will lead to 
the extinction of people; another that civilization 
could not make progress except with pure races, — 
that pure races are superior in equal struggle. The 
law of inheritance is exerted with rigid exactness, 

56 



and a multitude of other conditions are mingled 
with it, which cannot be ignored. The action of 
external circumstances, — acclimation, morals, dis- 
ease, education, social custom, etc. 

One of the first effects of the inability to be- 
come acclimated is diminished fertility; the germ 
seems to be attacked in its very earliest inception. 
If one race is indigenous, the rule does not obtain, 
as the progeny are then fertile, — as witness the 
Indian crosses in America, the Eurasians of India, 
and half-breeds nearly everywhere. Formerly, 
when seas and forests caused mankind to be more 
isolated, the accidental characters in race were 
confined, and their aspect remained unchanged. 
Xow that immigration has assumed such vast pro- 
portions, the characters are less distinct. 

With this exposition of the facts of crossing, 
and taking it for granted that you now have a 
vague idea of this deep and serious question, we 
will consider the effects upon the talents, and how 
the fusing of races destroys the ideals of life, and 
fostering in the present race a desire for a basis 
of equality, which is absolutely incompatible with 
that passage in the Bible that declares everything 
w r as created according to its kind, and that each 
shall work out their own life. Here the law of the 
principle may be briefly stated thus: Inharmony 
of racial characteristics in crossing is an active 
cause of mental and physical deformity and defec- 
tiveness; when one strain is weak and impure, of 
course, the offspring will be still more depressed. 
In addition to inharmony, the first effect of cross- 
ing, when inharmonious, is depressed vitality; the 
next is confusion of types, and deformity either 
as to form, or as to structure of mind and body; 
next, defectiveness as a consequence of the effort 
to harmonize, and lastly, the impress upon the too- 
susceptible being incapable of self-government, 

57 



which has been denied by birth the mental balance 
wheel of application. Heredity is so powerful a 
force that the crossing and counteracting influen- 
ces that preside over growth and developmena can- 
not always guide the conflicting tendencies to a 
harmonious result, like powerful forces pulling or 
pushing in opposite directions, that their combined 
attractions and repulsions must unavoidably pro- 
duce imperfect results. 

Many writers claim that fertility is increased 
and the perpetuation of the species guaranteed by 
crossing, but that very fertility is at the expense 
of vitality of mental and physical strength, for the 
result is a hybrid, and hybrid races are weak. The 
pure races are always the best in physical strength; 
mixture is weakness; crossing depresses vitality 
and physical health, leading to imperfect perfor- 
mance of the functions of the bod)^, and especially 
the mind, destroying ideals, talent, energy, and the 
essential factors in the formation of a being. The 
application of these studies of race to the people 
of the United States will at once suggest itself; 
here is a people of heterogeneity, a nation of infin- 
ity, of racial mixture; in them flows the blood of 
the Anglo-Saxon, the Teuton, the Celt, the Gaul, 
the Scandanavian, and the Latin races of Europe 
in all their varieties and foreign intermixtures. In 
addition to those, there is a large mixture of negro 
blood, and the various Indian races. The Mongolian 
and the Aluet, although within our borders, do nel, 
as yet, demand much consideration in fusing*, as 
may also be said of the accidental presence of other 
races. The Indian is crossed with the white races 
in the United States only locally; Indian blood has 
no effect upon the population at large, and is not 
nearly so important an element here as in the popu- 
lation of Canada; too often, however, this is taint- 
ed by the vices inherited from their Anglo-Saxon 

58 



sires, (frequently of the lowest moral grade), and 
their savage nature is correspondingly increased. 
The mental superiority of the white race manifests 
itself in the proportionate superior intelligence of 
the half-breeds over their Indian relatives, but 
physically they are inferior to them. The ethnolo- 
gical problem of the ultimate effect of the total 
absorption of the negro race in the United States 
is a most serious one; its effect upon the population 
at large has not in the past amounted to much, but 
general absorption by the white laboring classes of 
such as is going on now, cannot be without momen- 
tous results. The destiny of the negro in this nation 
is absorption by intermarriage with the white race, 
and as race prejudice dies out, intermarriage will 
become more frequent, as the negro is far from 
pure, and as the whites with whom they chiefly 
intermarry are of the vicious and impure classes, 
even the mongrels who come down to us from 
slavery days, and who are the result of crossing 
with comparatively pure white blood, are a de- 
generate people, so we conclude that the crossing 
of negroes and whites is not for good, and this is 
demonstrated by the physical and moral degeneracy 
of the hybrids resulting from this combination. 
The American negro race is saturated with scro- 
fula, with which every individual is more or less 
tainted, and this, crossed with the weakness of the 
white races, does not contribute even to good teeth. 
This is an illustrated fact, and if the teeth demon- 
strate this positive fact, mental peculiarities, fun- 
ctional disorders, features all out of proportion, 
morbid and abnormal desires, possess such a beast 
of burden, with no influx of pure blood flowing in 
their veins from the native land of the blacks. De- 
generation and absorption is their destiny, as the 
negro blood becomes weakened and attenuted by 
further mixture with the superior white blood, the 

59 



racial features gradually disappear, the last trace to 
vacate being a constitutional pulmonary weakness. 
The points I wish to insist upon are that the 
fusion of fixed types has (1) a depressing effect up- 
on the whole body, which are especially susceptible. 
(2) The crossing of types causes deformity and 
perverts the temperaments, and (3) that nervous 
inharmony induces degeneration; the scientific 
study of the subject is as old as the Bible, and from 
that source you will receive full information, and 
the advice then given, if followed, will be the solu- 
tion; to the third and fourth generation shall be 
visited the sins of the parents. If this is so, also 
shall be visited the virtues of all good deeds, and 
the desire to do right, talent and the desire for its 
development, with energy and application to per- 
fect the birth gifts of a pure race. Biologists tell 
us that it takes at least ten generations, with very 
careful selection, before characteristics become 
fixed. A very much longer time than ten genera- 
tions is necessary to fix a national character; no 
nation can exist and remain powerful that is not 
essentially homogeneous ; the mongrels are equally 
worthless, but there is no harmony in the depraved 
lot; the instincts of different races do not entirely 
disappear, but they cannot develop. The result is 
internal unhappiness, as far as the individual is con- 
cerned, and discord, — chronic civil war, as far as 
the State is concerned. The being man, which we 
attempt to create here by promiscuousness, which 
never existed, and never will exist, except as a 
figure of speech, cannot even be pictured in the 
mind; the mental differences can be studied by ten- 
dencies, capacities, and results, accomplished only, 
to illustrate, and leave the problem for you to 
study. Remember King Solomon said: "Look at 
the ant, thou sluggard, study its ways, and be 
wise." Successful people seek to find the good, as 

60 



Christ did in the instance of the dead dog, which 
everyone was condemning as a nasty thing. Christ 
said: "See what beautiful white teeth it has." To 
see the good, it requires a mind, and this we find in 
the distinct type which is the basic principle. 
Creation as spoken of by Moses in Genesis has 
never, and will never be fully explained. Men 
puzzled their minds times without number to 
fathom the laws of chemistry, — what God is, and 
the source of creation, — for our purpose. We do 
know there are seven days in a week, and that 
Christ fed the multitudes with five loaves of bread 
and two fishes, and there were twelve basketfuls 
left, which is symbolic of the twelve apostles; 
twelve months in the year; twelve signs of the 
zodiac; twelve notes in the chromatic scale of 
music; and that the tide requires six hours coming 
in and six hours going out, making twelve. We 
also know that there are seven notes in the octave 
scale of music, — five dominant and two sub-domi- 
nant. The ancient alchemists, — the wise men of 
their time, — summed up the chemical analysis of 
the primary, chemical formation of the earth, on 
the basis of seven, — five basic colors, and two colors 
evolved, making seven, that all the other colors are 
formed from. To illustrate: carbon in its natural 
state is wholly responsible for the five primary 
colors; as each thing in nature is subject to pro- 
gression, the minerals of the earth have evolved 
through commutation from the one great primitive 
cause, — the carbon. This is why we read in the 
Scriptures, (Book of Genesis) that darkness in the 
beginning prevailed on the face of the deep, carbon 
being the cause and the effect of the creation of all 
life. Starting with carbon, black iron, red phos- 
phorus, yellow magnesia, white lime, straw color; 
blue and green are evolved colors produced from 
the five basic chemicals, forming silica blue, and 

61 



salica, mixed mixed with sulphur, makes green. 
From this formation of the earth's chemical colors 
are all the tints, shades and tones, demonstrating 
that all-wise chemist of nature that still remains 
a mystery; but man is created from this combina- 
tion of chemicals, — earth, air, fire, and water, and 
now to illustrate the power of heredity, according 
to man, who is the product of a chemical affinity, 
plant, — a red rose in soil that does not contain iron, 
nor chemicals that will produce red or iron by evolu- 
tion; the bush may grow, but the bloom and frag- 
rance is waneing, for it is the law of nature for 
each to attract its own, and the fragrance is to the 
rose what the disposition is to people, and when the 
soil has been depleted, we then blight development, 
and create an inferior race in man. Inharmony of 
the mineral and chemical constituencies of the soil 
prevent healthy chemical action; depleted soil gives 
birth to a depleted mind and body and it is neces- 
sity to have two principles to make a balanced 
nature, as everything in life is dual, such as male 
and female; the positive and negative; the thorn 
and the rose; the bitter and the sweet; the good 
and the evil; the soil and the air; and fire and 
water. There are all classes of mankind belonging 
to each of the elements; the propensities that con- 
trol their lives depend altogether upon the kind of 
parentage. Unto the third and fourth generation 
shall be visited the good and evil; the fifth and 
sixth, and seventh, according to reasons advanced 
may be nature's secret of again restoring the pure 
blood and a distinct type, as it is according to that 
law advanced by animal breeders. By careful in- 
breeding, after the fourth generation, commencing 
with the fifth, that they again have the original 
stock; when the fifth and sixth have evolved into 
the seventh, holding still to the law of seven, and 
again the American Indian believes in twelve in- 

62 



carnations, providing, the preceding existence has 
not purified his soul. A law of (twelve) tempera- 
ments can now be better understood, since the 
chemical elements of the earth have been explained, 
for in order to produce the red rose, the soil must 
be tempered with the proper chemical mixture to 
produce the beauty in nature's pro.ducts; the yellow 
rose attracts sulphur, or phosphorus, or the com- 
bined chemical elements that by soil evolution will 
give off sulphur; and the same with all the flowers, 
they must attract the coloring matter from the 
earth's basic principles or elements, tempered ac- 
cording to the natural law, and their distinct type 
and power of attraction; mixed flowers draw their 
mixed colors by the same law. Tints, shades, and 
tone coloring with the fragrance represent the 
temperaments of the flowers, properly proportion- 
ed; and the temperament talent, ideal, and mental- 
ity in people by the same law, and when man per- 
verts this law, the finer type is destroyed; then 
too, the mercenary motives of life, and his pliable 
nature, and the ability to see the higher ideals, are 
like the bud that never bloomed. It seems we have 
to degenerate to become regenerated. Christ went 
down into Hell for three days, meaning he went 
through adverse conditions; it is said he mingled 
among publicans and sinners. He showed the other 
side of his nature when he took the whip-cord and 
drove the money changers out of the temple. He 
said: "There is not one good/' (none but the 
Father) ; it was necessary for him to assert him- 
self in that way in order to seek a new condition 
in life, — from the meek and lowly to serve him for 
another purpose. If we are one-sided in thought, 
we are useless to the cause of humanity. 

The twelve cycles represent the twelve ele- 
ments of man in his highest and lowest estate, tak- 
ing into consideration the regenerating process, the 

63 



opposite degeneration, the medium imitation and 
limitation. The six gifts that are represented in 
the Scriptures are the spiritual gifts, and designed 
for the purpose of lifting mankind, — u We have 
eyes to see, and we see not; ears to hear, and we 
hear not/' Wise men have sought to see them, and 
have them discerned; others have sought to hear 
them, and have heard not. The stillness of instinct 
provided by the all-wise being has developed the 
masters of these arts to invent certain ideals for 
others' to follow; the attributes that were develop- 
ed in the master man covered his philosophy with- 
out any limitation, because he had become master 
of every constituency classified as progress; he 
took on the condition of the artist when he mould- 
ed by his own thoughts a perfect character; he was 
the greatest of all musicians, because he had feel- 
ing for the little worm, and everything that had 
life, because he had the capacity to listen to the 
music of its soul; he was the greatest man in litera- 
ture, for his sayings were all practical, and founded 
upon actual demonstration; he was the greatest 
inventor, in that he created laws for a perfect civili- 
zation; he was the greatest chemist, because he 
turned water into pure wine, from the elements of 
the air; he was the greatest philosopher, because he 
understood how to use the word as a stay to enable 
him to overcome the elements of. his own body, 
and walk on water. It is impossible for every man 
to take on the conditions of the Master, — not to 
concentrate, but to become passive, and thereby 
make himself open to all conditions and influences. 
Man must be balanced sufficiently to realize the 
good out of the evil. If this is good logic, then the 
unbalanced man or mongrel will not be denied the 
re-birth. All the Master's work wos done through 
a natural law, and that is the law of tone-harmony 
and chemistry, and in the laws of harmony and 

64 



music "C" is the natural key; all of the other Tones 
have evolved from that keynote, so Christ of neces- 
sity was in tune with the elements, that gave him 
the power to attract the life he lived, going into the 
mountain to fast, and into the garden to pray, — by 
so doing, he showed that all life is one, the air the 
mineral, the vegetable and the animal. This knov - 
ledge of the laws of the infinite enabled him to 
open the eyes of those that had been blind from 
birth, by the use of clay; his knowledge of chemis- 
try taught him that there was an element in the 
clay that was necessary to supply the chemical that- 
had waned in the sightless eyes. In the beginning, 
everything was tuned to nature on a natural key, 
and the masters of the music took "C" as symbolic 
of carbon; from this base, the twelve notes in the 
chromatic scale originated, and Christ, knowing 
the keynote of the man, "spoke" to him, and told 
him to go and bathe in the Pool of Siloam, — which 
means "sent." By using this attitude of tone psy- 
chology, he created the right vibration, or awaken- 
ed the inner soul, which restored to vigor the sight- 
less eyes. The raising of Lazarus, and restoring 
sight to the blind were not miracles, — as is supposed 
by the modern reader; the law that destroys is the 
same law that creates. Christ called out in a loud 
voice in the keynote of Lazarus, and Lazarus came 
forth. He attracted the ego of the man Lazarus 
back into the body from whence it had taken its 
flight, and through the music of the soul brought 
harmony and united soul and body. 

Socrates taught that the first step to know- 
ledge is the consciousness of ignorance, and it seems 
so far this subject has been so simplified, that an 
untrained mind can read and understand the one 
point or question only under consideration: Does 
the fusing of races, or the promiscuousness in this 
country destroy the ideals of a government, and 

65 



blind the present race to the value of talents and 
their highest development, which the present day 
literature, and rag-time music would seem to in- 
dicate? And it is also true that the ability to feel 
and think most clearly and most thoroughly is 
greatest in the mother tongue of all pure races, 
and the character of people reflects the dependence 
of the country, and worst of all, however, is the 
fact that public sentiment has deteriorated to a 
level where it scarcely considers the political and 
commercial brigands as criminals. Race confusion 
changes ideals, and the country that will take the 
leading place in the onward march of civilization 
is the one with courage enough to introduce practi- 
cal movements in sexual hygiene, and carry them 
through, and prostitution will be self-eliminating 
when the problem of marriage is understood. What 
a good thing it would be if women would be true 
to themselves, and converse intelligently when in 
the society of gentelmen; there is nothing honest 
men desire more than to understand that myster- 
ious race that is so like themselves, and yet so 
unlike; who share their homes but not their 
thoughts; who are so shrewd; so practical, and so 
irrational; the poor men yearn to break down the 
invisible barrier, and see into the real life of those 
they love so well, but the loved ones smile and 
chatter, and say pretty things, and ingenious things 
they have borrowed from men, and improved in the 
borrowing, but never a word of the really true, — 
and in many instances, vital, — thoughts that are 
working in their busy brains. So the men flatter 
and lie, because they think women like it, and the 
women accept it, because they think it is man's 
nature; and the men think the women are dear, em- 
pty-headed angels; women think men are fine in- 
telligent brutes; and the two classes go on loving 
and despising one another accordingly, and all for 

66 



the want of a little discernment and truthfulness in 
conversation. The home is the place to teach sex- 
hygiene, and no place else; to teach the question in 
public is to ravish the virtue of the rising genera- 
tion and demoralize untrained minds, and man's 
destiny stands not in the future, but in the past, 
and the person who can only perceive the physical 
side of life is as Hinton would say, on a level with 
the man who is listening to a sonata of Beethoven 
on the violin is only conscious of the physical fact 
that a horse's tail is being scraped against a sheep's 
entrails. 

Society, rashly ignoring physchology, has it- 
self manufactured the hopeless criminal. And more 
evidence of the power of thought and the spoken 
word can be found in the 30 Chapter of Genesis. 
If a being born into this world is just what he was 
while in his premortal state, and if he has better 
parentage, more intelligence, or a greater calling in 
life, it is through having obeyed the law upon which 
that divine blessing was granted. No doubt Jere- 
miah was one of the noble spirits whom God had 
chosen before the foundation of the world for one 
of his rulers. The word of the Lord came unto 
Jeremiah, saying: "Before I formed thee, I knew 
thee, and before thou comest forth, I sanctified 
thee, and I ordained thee, a prophet unto the 
nations. Jeremiah 1-15. 

The character of our works shapes our destiny. 
In this it is evident heredity and environment play 
a great part in the shaping of our lives, and it is 
possible for a man to attain his ideals. But he must 
first be born of parents who are truthful and con- 
fiding, with spiritual, mental, and physical develop- 
ment, for the soul enters this world in a state of in- 
volution, and its destiny is to manifest what it con- 
tains, for the body without the soul can as little 
support itself as the rainbow can continue without 

67 



the sun. We see many people imploring some one 
to keep their soul alive. By nature, vile, — ennobled 
only by name, such minds are in serious and solemn 
darkness, so it will not be out of place to give statis- 
tics of one authentic case. The criminal courts and 
penal institutions furnish ample evidence of the 
necessity for the serious study of this question, and 
you must reason from the cause based on mongrel- 
izing and fusing of races, and not attempt to solve 
the problem by the legislation of a symptom. You 
have facts to deal with, not fancies; your Bible as 
the guide, not "Three Weeks." False modesty 
never gave birth to one pure thought, and you must 
believe in the law of heredity, if you believe the 
Bible, and you cannot believe man emanated from 
the monkey tribe if you believe the Bible. The 
culture of the physical man has had very little help 
from the brain. The diseased; the criminal; the 
degenerate; and the moral pervert have had their 
own way to abuse the human race, and the soul of 
man has taken pains to pull its door shut. The 
following case should arouse the luggard at the 
switch to a thoughtful study of a question that not 
only concerns the nation but his home : 

Ada Juke is known to anthropologists 
as the 'mother of criminals/ From her there 
were directly descended 1,200 persons. Of 
these, 1,000 were criminals, paupers, in- 
ebriates, insane, or on the streets, That her- 
itage of crime, disease, inefficiency and im- 
morality cost the State of New York about 
$1,250,000 for maintenance directly. What 
the indirect loss was in property stolen, in 
injury to life and limb, no one can estimate. 
Suppose that Ada Juke or her immediate 
children had been prevented from reproduc- 
ing, would not the state have been spared 
the necessity of supporting one thousand de- 

68 



fective persons, morally and physically in- 
capable of performing the functions of citi- 
zenship? American manhood would have 
been considerably better off and society 
would have been free from one taint at least. 
Instances such as these are not isolated. 
Ever since the late Sir Francis Galton gave 
us his science of eugenics, which in its most 
literal sense means "good breeding/' the 
scientific students of mankind, the directors 
of insane asylums and hospitals, criminolo- 
gists the world over, have been compiling 
statistics to show not only the danger of 
permitting the marriage of criminals, luna- 
tics and physically unfit, but the effect upon 
mankind. Thus, Prof. Karl Pearson, Gal- 
ton's ablest disciple, has driven home the 
necessity of the scientific study of the human 
race in many a telling statistical comparison 
and monograph. He has shown that in Great 
Britain 25 per cent, of the population, (and 
that the undesirable element in England) is 
producing 50 per cent, of the English child- 
ren, and that if this goes on unchecked, 
national deterioration and degeneracy must 
inevitably result. Galton originally worked 
only with statistics, and in his capable hands 
they proved a powerful weapon. After he 
had enunciated the principles of eugenics, 
Mendel's law of heredity was revived and 
applied to the problem. Imperfectly under- 
stood as that law may be as yet, nevertheless 
it enables us to phophesy with considerable 
accuracy what the off-spring of animals, 
plants, and human beings may be, not only 
in the next generation, but in generations to 
come. Mendelian principles have no doubt 
long been followed by professional animal 

69 



breeders in an empiracal way, but only with- 
in recent years have enough data been ac- 
cumulated to show that they apply with 
equal force to human beings. We know 
enough about the laws of heredity, we have 
enough statistics from insane asylums and 
prisons, we have enough genealogies, to 
show that, although we may not be able 
directly to improve the human race as we 
improve the breed of guinea pigs, rabbits, or 
cows, because of the rebellious spirit of man- 
kind, yet the time has come when the law- 
maker should join hands with the scientist 
and at least check the propagation of the 
unfit. Prizes have been offered to crack 
trotters for beating their own record, $10,000 
for a fifth of a second, all for the purpose of 
evolving a precious two minute horse. Yet 
we hear of no prizes which are offered for 
that much worthier object, the physical and 
intellectually perfect man. Fortunately, the 
need of intelligent legislation on the subject 
is being driven home by scientific men and 
eugenic associations here and abroad. The 
Eugenic Laboratory, founded by Sir Thomas 
Galton, and the American Breeders' Associa- 
tion have done much to clear away the popu- 
lar prejudices inevitably encountered in such 
educational work and to prepare the ground 
for legislative action. Some States have al- 
ready passed laws that show an apprecia- 
tion of the situation. 

The proper attitude to be taken toward 
the perpetuation of poor types is that which 
has been attributed to Huxley. 'We are 
sorry for you' he is reported to have said; 
'We will do our best for you (and in so doing 
we elevate ourselves, since mercy blesses him 

70 



that gives and him that takes). You may 
live, but you must not propagate/ The ab- 
surdity of legislation to cure social evils 
without scientific facts to base that legisla- 
tion upon is no more apparent than in the 
disposal of the insane. In Wetham's "Family 
and Nation," it is stated: 'According to the 
Mid-Victorian concept, a man was either 
sane or insane, — quite mad or completely 
cured. How he became mad, how complete- 
ly he was cured, were not taken into con- 
sideration/ It is not enough to take care of 
the insane man. To discharge him after a 
period of a few months or a few years and 
brand him as cured, when his whole family 
history points to the fact that he is a here- 
ditary epileptic or lunatic, and to place no 
barriers in his path when he attempts to 
marry, is statesmanship of the poorest order. 
If the eugenist has his way, "well born" 
will acquire a new meaning. It will not 
cease to mean descent from a proud and 
noble race that has accomplished great 
things in the past but it will also mean that 
the stock descended from that race is com- 
posed of men and women who will live up to 
its traditions, who will have that perfect 
physique and stable mental organization 
which Maudsley, that most philosophical of 
psychiatrists, calls 'the highest sanity/ 
Inbreeding intensifies the predominating char- 
acteristic (family) and if such births are fostered 
by intelligence, love, and pure blood, the off-spring 
will predominate in the mental and motive temper- 
ament, and the physical will be subservient to the 
higher motives. Such characters may yield through 
environment to physical domination or acquired 
degeneracy, but when the law of average through 

71 



the rebellious, involuntary law of self-preservation 
asserts its prerogative ; nature rights that soul on 
the sea of life, and before that type of man can 
become a charge on the community, he must des- 
troy the kingdom within. 



PERSONALITY. 

If there had been no God originally, the doubt- 
ful belief of billions of souls in his existence would 
long ago have called him into being. To weave 
from the loom of your imagination a personality 
from the mongrel who has been denied by birth a 
soul, would be as impossible as the rainbow without 
the Sun, and if you believe those of the spirit ARE 
spirit, and those of the flesh ARE flesh, you must 
then believe in the divine law that everything was 
created according to its kind, and that you must 
be born again, for your limit progress when you 
transgress the laws of Nature, for the body with- 
out the spirit is dead. 

St. John, third chapter. There was a man of 
the Pharisees named Nicodemus, a fuler of the 
Jews. The same came to Jesus by night and said 
unto Him, "Rabbi, w r e know that thou are a teacher 
come from God, for no man can do these miracles 
that thou doest, except God be with him." Jesus 
answered, and said unto him, "Verily, verily, I say 
unto thee, except a man be born again he cannot 
see the Kingdom of God." 

It is very evident that the divine creator knew 
well the weakness of those that predominate in the 
physical, and that the distinctive type would be by 
amalgamation destroyed, and if the scientists are 
to be believed, man is endowed with many faculties, 
and that man himself would not create a being- 
endowed with such wonderful possibilities, and 

72 



grant but one life for their development. What 
have you done for that part of you that IS you? 
Nature forced you to eat when hungry; to seek 
shelter when cold; to rest when weary; and with 
the setting sun to close your eyes. The somnam- 
bulist is protected when walking in his sleep. What 
wonderful power do you possess that you have 
neglected? How can we define a personality with- 
out tangible evidence? How is that fused man, 
(the mongrel) to be classifed, if his individuality is 
retarded by the mixing of races? We may go on 
believing, but vain man faith without work is dead. 
If you believe you must obey that one divine law 
that everything was created according to its kind, 
then the distinct type is a credit to any nation, the 
mongrel a disgrace, (dues nos personat) The 
term "person" has, therefore, a direct bearing upon 
the intelligence of man, since only an intelligent 
being can comprehend rights and duties. The ani- 
mal has a body, and in the more perfect animals 
we discover all the organs of the human frame, 
yet should we hesitate to speak of animal personal- 
ity? The animal feels itself but cannot be a person 
because it is not conscious of itself. We have in 
common with the animal individuality. While the 
one born according to divine law will share per- 
sonality with the Deity, the human will can be free, 
therefore, only when it receives the divine will as 
its soul. But if a will should rather choose evil and 
sin, it would miss what it seeks for liberty, and be- 
come the slave of sin. Hence, there is evil in every- 
thing, but harmless, unless released by intelligence. 
Therefore, when the black, red and white races are 
fused and combined in one person, in time of trouble 
they revert to their primitive state, and are domi- 
nated by circumstances for revenge or reward. In 
other words, the different moods take possession 
of them and each character they will represent, 

73 



according to the trait intensified. Like the man of 
many moods. For often we hear one say, "Well, I 
feel like myself today !" Why not he yourself every 
day? What latent power controls you; where is 
that distinct personality that is so God-like, yet 
buried so deep physically? For man is dead when 
his own personality ceases to exist. By death we 
understand simply the definitive cessation of the 
vital activity of the individual organism, no 
matter to which category or stage of individ- 
ality the organism in question belongs. The. 
organism no matter to. which category or stage of 
individuality the organism in question belongs. The 
idea of a personality, as may be easily seen, includes 
that of independence of everything that is not it- 
self. The center of nature, the echo of the 
universe, what nature contains scattered, and in 
fragments, is united in the person of man. Every 
sound in nature is to pass through man's personal- 
ity, his personality is the great, beautiful, and com- 
plete bell that announces everything. Our per- 
sonality is the center of the whole human race, for 
it contains the generality and individuality united 
in one. It expresses a single and individual being, 
separating it from all others. We speak of a nat- 
ional spirit; of national honor; of national art and 
literature. These do not and cannot exist in the 
abstract. Their existence must be concrete. Greece 
as such could not become conscious of its honor, or 
literature. But when this general national spirit 
becomes individualized in a Plato, a Sophocles, it 
becomes conscious of itself. Hence, it is this per- 
sonality in which the Greek spirit must center. 
True genius, art, and literature must, therefore, 
always bear the character of a national generality. 
The history of a nation and its institutions will all 
express the national spirit, as the actions and feel- 
ing show the character of a person, and without 

74 



individuals a nation could have no history. If we 
are to believe in the Bible, the personality of the 
one born of the flesh must be limited compared to 
those born of the spirit. There must be a differ- 
ence, or there would have been no distinction made. 
Our personality is complete only when we are con- 
scious of God, and our relation to him, and when 
we suffer God to speak to it, and through it, it 
is not nature nor matter that produces personality; 
but God, who is the ground of all personality, and 
it is that which is created in his image that has 
a personality and shall live again. We can know 
a thing thoroughly only when we are acquainted 
with its ground. So man must know God before 
he can become truly acquainted with himself. In 
saying that God is the ground of all personality 
we mean that he freely created man; that there 
was no emanation by virtue of which the Deity 
flowed forth into man, and could not return to 
himself again. If that were the case, our highest 
wisdom would become an egology, and the Bible 
and theology would become superfluous. So the 
personality of God differs widely from that of man. 
Its elements are omniscience and omnipotence and 
all other infinite attributes. The personality of a 
being is a limited reason, and will, attached to 
nerves and muscles, and the more we are attracted 
to the physical, the more earth-bound. And this 
condition possesses the mongrel. The awakening 
of a child in itself is like the rising of a light in the 
midst of darkness. The state of existence preced- 
ing that in which the child finds itself is dark, and 
we are not conscious of it, so man is like a night- 
plant, whose top only is penetrated by the light, 
while many powers and qualities are left in the dark 
soil below which will never wholly rise into the 
sphere of light, as regards even one person, there- 
fore, we are surrounded by darkness in the midst 

75 



of light. "Know thyself" was the inscription on the 
temple of Apollo. The meaning of this terse ad- 
monition was either a practical one: know thy 
frailties, thy human weakness, thy sinful nature, 
acknowledge thyself what thou art; or, it was a 
theoretical one. Man, the highest being in nature, 
who studies everything below himself, who knows 
the soil which he cultivates, and the stars that 
regulate the seasons, the laws of crystalization, 
vegetation, and animalization, should not he desire 
to know himself; a being who stands midway be- 
tween the kingdom of nature, and that of immortal 
spirits? It is this I, this personal identify which, 
as the conscious center of body and soul attributes 
both to itself in saying I must take care of my body 
and of my soul. Without it, there could be no mine 
and thine, it is invisible. Like harmony from a 
chord of music can neither be seen nor felt; is 
neither bone or muscle, neither nerve or sinew, and 
is only accessible to thought. If I say, "I have 
wounded myself/' I speak inaccurately, for I ought 
to say, "I have hurt my limb, my body.'" This in- 
visible I is that general activity which accompanies 
all our actions and knowledge. It is I that feels 
and perceives, that comprehends and recollects, 
that judges and concludes, that wills and acts. I 
am active in all these different wa)^s, yet remain 
the same. I may enter upon any activity or exclude 
all. In other words, the sentiment cannot be better 
illustrated than in the poem by Will Hubbard Ker- 
nan, entitled: "My Vision." "Though in the grave 
is the garment mortal in which I was manifest 
unto thee, never in through that pale, chill portal 
passed the part of ME that IS ME." This life's born 
out of death, but that which produces life and 
causes death is eternal. The stone remains what it 
is, though it be broken into small particles, but an 
animal is destroyed when its members are torn 

76 



asunder. That which is wanting is individuality, 
then in order to make it a personality is a soul cap- 
able of thinking and willing. Thus, the soul con- 
tains in its simple identical activity all that after- 
wards appears in succession under the form of 
faculties. They are but the development of the 
energy of the soul, Hence, the soul is an energy 
that in developing itself remains the same, for 
nothing is added from without, all comes from 
within. The first developments of the plant are 
as we have seen the root and rude leaves, which 
become more refined as they grow higher on the 
stock. Higher than these are conception, fancy, 
imagination, and memory, which may be consider- 
ed the blossoms on the tree of knowledge. While 
pure thinking, judgement, reason, and will are the 
ripe ffuits, as it passes from the lower to the higher 
activities of mind, again as the blossom of a plant 
may be retarded, or wholly prevented by rude 
nourishment, so sensual persons whom we have 
assumed the mongrel to be, may always move in 
the sphere of seneuality, and satisfied with it, never 
look for anything beyond. If men were realizing 
their true nature, as vehicles of the divine spirit or 
personality, they would see the utter folly of their 
craving, for that which is agreeable or useful for 
the material self alone, without benefiting the 
spirit, or that part of you that is you from a spirit- 
ual point of view. External pleasures which are 
not instructive are not merely worthless, but are 
actually an impediment to the attainment of a per- 
manent treasure, because in strengthening the ties 
which bind us to matter, they loosen the link that 
connects us with a future life. It is the greatest 
folly for man to crave things which are not his own, 
but which are merely attractive to the being w T ith 
which he is connected during his earthly career, 
and to introduce into his desire that which infects 

77 



him with disease. If he wants to become a master 
over himself, and a good citizen, he must not be a 
great sleeper, nor fill his abdomen with an abund- 
ance of food or drink, wherefrom the elements of 
the devil begin to qualify, but he must be tem- 
perate, sober, and wakeful, like a warrior before 
the enemy, for the wrath is continually against him 
and he has enough to do to defend himself without 
creating artificial obstacles. Over-eating and in- 
toxication cause sin, because the pure will which 
emanates from the fire-life becomes imprisoned and 
drowned in desire, so that it is rendered impotent 
in battle, and between the body and personality 
stands the mind of man, attracted by one, inspired 
by the other. If it is true as contended, that man 
makes and shapes his own destiny, and that from 
the beginning to the end he can be just what he 
wills, he then should be held responsible for what 
he does. Life is far different from what it should 
be, and there is no excuse for either failure or de- 
feat to my mind. However, the word "free" can 
only be used in an extremely limited sense. The 
law of heredity with all of its enslaving conditions, 
furnishing a strong argument in support of this 
position, while the independent and well-nigh un- 
controlable action of natural elements, togetehr 
with our inability to comprehend cause and effort, 
all render the being susceptible, rather than super- 
ior to the conditions in which he finds himself 
placed. There is a center of individual power which 
is to a great degree governed by these influences, 
when its direct action is not interfered with, and 
man's freedom depends upon the personal relation 
he sustains to the spirit of events and conditions, 
rather than upon the results accruing therefrom. 
Knowing that fire burns, and water drowns, he is 
not able to controvert the action of these elements, 
but he can in most instances control his relation 

78 



to the laws which govern them. The Bible is full 
of symbols, and religion replete with spiritual wis- 
dom and beauty, but the fundamental plank of all 
development lies in the knowledge of our temporal 
and eternal possibilities. Although a slave to 
poverty, and a victim of despair, he who has solved 
the problem of life, developed his personality, and 
RULES lower self. Having thus conquered self, 
and made these two entitles, (personality and in- 
dividuality), subservient to the spirit within he will 
then discover the relations between the fatherhood 
of God and the brotherhood of man. Within the 
domain of the mind lie treasures nowhere else ex- 
istent, and as the miser cannot sense the gladness 
of generosity, no more can the ignorant concerne 
of the delight understood by the intelligent. If man 
has a personality, and that developed, he would not 
become the prey of every passion, nor would loss 
and misfortune harm him. But placing his sinful 
affections wholly on earthly things. He must des- 
pair when they are taken from him, or when he 
cannot attain to the objects of his highest wishes. 
He lives in the sphere of delusion. How easy then 
must it be for the demons of pride and wounded 
ambition, of unsatisfied vanity, and sore jealousy, 
to derange a mind that has no hold in anything 
which is permanent and solid, if that on which we 
stand constantly turns around with us we must 
become giddy. The question here offers itself: Is 
there anything in property itself that renders it 
impossible to preserve purity of heart? This can- 
not be, for the Bible admonishes us to gather prop- 
erty. By saying: "Let him that stole, steal no 
more, but rather let him labor, working with his 
hands the thing which is good that he may have to 
give to him that needeth." It is said that riches 
expose to many temptations, that they fill man with 
too great a love of earth, etc. But poverty and 

79 



want are no less trying and tempting, for if riches 
lead to pride, haughtiness, vanity, and sensual 
pleasures, poverty may lead to flattery, falsehood, 
fraud, theft, and murder. The possession of prop- 
erty is necessary, and the greater or less amount 
is here of no consequence, and yet the Bible de- 
clares riches a great obstacle in the way of our sal- 
vation. It is not riches, but the value we place upon 
them that cause this* difficulty. When we consider 
it the highest good, when our desire for wealth 
makes us forget our duties to God and man, when 
we are covetous and avaricious, then it is more dif- 
ficult for us to enter the kingdom of Heaven than 
for a camel to go through the eye of a needle. 
Again covetousness and avarice destroy all moral- 
ity. As passions, they regard nothing that is in 
their way. Not faithful to his God he cannot be ex- 
pected to be so to his fellow-man. His honor is to 
gain his object by craftiness; his happiness to in- 
crease his wealth. What does not bring him gold 
is unworthy of his attention, and the hybrid or 
mongrel will violate his duty to parents and child- 
ren, friends and benefactors, — if it comes in con- 
tact with his passion, — even his honor has a price. 
No pledge is inviolable to him; no contract will he 
keep unless enforced by the law of self-interest. 
He will betray his friend, as Judas betrayed the 
Savior. Thus, he sunders the nerve of human 
society, poisons the fountains of social life, des- 
troys confidence and good faith, and substitutes in 
their place suspicion and distrust. Friendship that 
is formed for usefulness is contemptible. With 
great care the avaricous man extinguishes all 
nobler emotions, lest a kindly feeling should in a 
moment of weakness cause him to overlook his 
advantage, and to commit an inconsiderate action, 
(as he would call it). With age, the ardor of our 
feelings decreases, and avarice that had before to 

80 



contend with them, increases in proportion as our 
understanding becomes more cool and more cal- 
culating. With most other passions, this is the 
opposite. Dante in his Divine Comedy meets the 
Avaricious in the Seventh Circle of Hell and rep- 
resents them as having a purse hanging around 
the neck, on which they look with childish delight. 
The correct view on the subject is that all property 
takes its rise in the will of God, for the earth and 
all it contains is his. Before the Fall there was no 
"mine" and "thine," but all was common to those 
that could use it. With the Fall, selfishness rose 
in man. Now each sought for the center of his 
existence in himself, and forgetting the common 
origin of all, he no longer recognized a brother in 
a fellow-man, but saw in him a stranger. In his 
selfishness man grasped after all around him, and 
without an intervening law, the stronger of our 
race would have deprived the weaker ones of the 
most necessary means of existence. Now every 
right imposes a duty, and the enjoyment of all 
rights depends on the fulfillment of our duties, so 
that one can preserve his property only by abstain- 
ing from that of others. It was for this purpose 
that God permitted men to divide the earth and its 
productions. Property was intended not to 
strengthen our selfishness, but to bridle it, and sub- 
due our selfish will. As rich and poor must live 
together, a great variety of duties of love and kind- 
ness originate in their mutual relation. The avar- 
icious man perverts all this, and makes wealth the 
source of quarrels, lawsuits, and hatred. If our 
analysis of the mongrel is correct, and he is devoid 
of personality, then his honor is in question. Honor 
is, therefore, not anything tangible or material, 
like property; it is wholly ideal; and love of honor 
is but the value we place upon the opinion which 
others form of us, or of our qualities. A man that 

81 



does not care for his opinion, will not care for honor 
and without an opinion we have no individuality, 
personality or conscience. And without a con- 
science, the soul of one must be buried. We cannot 
love the whole race as a man, but the general pos- 
sibility of loving all men becomes a duty, and this 
duty is the crown of all pathalogical inclinations. 
As a model of this love, we have' Christ, who, per- 
secuted by all, — by the Jews, Romans, and Greeks, 
— surrounded by malice, voluptuousness, faithless- 
ness, — standing alone in the midst of enemies, — 
loved all and hated none. 

I venture to say that a very small majority of 
the millions of persons worshipping in the various 
forms of the Christion church really and truly be- 
lieve what they publicly profess. Clergy and Laity 
alike are tainted with the worst form of all hypo- 
crisies, that of calling God to witness their faith, 
when they know they are faithless. Because I 
don't believe it would be possible for the people of 
this or any other country to honestly believe the 
Christian creed, and yet continue to live as they 
do. Their lives give the lie to their avowed religion. 
It is this daily spectacle of government, trades, 
professions, and society, w r hich causes one who 
thinks to feel that the general aspect of Christian- 
dom at the present day, with all its churches and 
solemn observances is one of the most painful and 
profound hypocrisy. How many are willing to 
sacrifice themselves for the supposed truth of their 
religion! All mysticism and superstition takes its 
rise in feeling when connected with fancy and 
imagination. Feeling without knowledge is blind; 
it raises our zeal and interest and again leaves us 
cold. It has been said that American institutions 
assimilate every race. This is confusing cause with 
effect. Institutions are the products of men, not 
men the products of institutions. National charac- 

82 



*er can form only in a population which is stable. 
To be a man of no race is to be a man without 
character and without worth. The institutions, 
religion, and customs of a good race cannot remain 
the customs and religion of the mongrel. They are 
out of harmony with his depraved instincts. The 
form may be present for awhile, but the spirit is 
dead. Never was anything accomplished by a mon- 
grel herd of men. It is essential that an American 
race be produced, for on the solution of this prob- 
lem depends not only the prosperity of the country, 
but its future, its very existence. Crossing men 
must cease, or America will develop into another 
imperial Rome, and ignorance adorns no one after 
the age of reason has eliminated deception. 



83 



